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Is hell fair?

Hell is Real

(image courtesy ClipArt)

By Spencer D Gear

Bertrand Russell, the atheistic British philosopher, was no friend of the biblical doctrine of hell. His provocative, penetrating, and blasphemous words were:

There is one very serious defect to my mind in Christ’s moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching — an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence. You do not, for instance find that attitude in Socrates….

You will find that in the Gospels Christ said, “Ye serpents, ye generation of vipers, how can ye escape the damnation of Hell”…. I really do not think that a person with a proper degree of kindliness in his nature would have put fears and terrors of that sort into the world….

I must say that I think all this doctrine, that hell-fire is a punishment for sin, is a doctrine of cruelty. It is a doctrine that put cruelty into the world and gave the world generations of cruel torture; and the Christ of the Gospels, if you could take Him as His chroniclers represent Him, would certainly have to be considered partly responsible for that (Russell 1996)

The Bertrand Russell Society gives these details about Russell: ‘Bertrand Arthur William Russell [3rd Earl] (18 May 1872 – 2 February 1970).[1] Russell lived to be 97 years of age. It was he who said, ‘When I die, I shall rot, and nothing of my ego will survive’ (Russell 1967:47).

A.  Eternal punishment for temporal sin is unfair?

However, it is not unusual in conversation with Christian believers to hear some object to eternal punishment in hell for the wicked. I encountered this on a Christian forum with a fellow who wrote:

The ultimate sin, it is said, is to reject a relationship with Christ. But hell punishes a bad choice made over a finite lifetime for eternity, for no chance of parole.

Yes, I understand that God “cannot tolerate sin” and that God’s love also requires judgment. Isn’t it a contradiction, however, to speak of God’s infinite, unchanging love while simultaneously talking about casting sinners into the pits of hell for all eternity?

Sorry…that doesn’t make much sense to me.[2]

My initial response was,[3]

I don’t find any inconsistency in God’s treatment of sinners. Why? It’s because God is the absolutely fair, absolutely just/righteous, absolutely good, absolutely holy God. When we stand before him, we will not be able to announce to him, “God you were unfair in your treatment of me, the sinner. You don’t have a clue about doing what is right for the sinner”. Those kinds of thoughts will not enter my mind because they are based on my puny, limited, finite thinking.

I ask: Are there degrees of punishment in hell? I am convinced the answer to that question is, ‘Yes’.

This fellow’s comeback was, ‘If He’s “absolutely fair” (and I believe He is), then why plunge people into oblivion for all eternity for sins committed during a finite lifetime?’[4]

The following is my reply to him:[5]

I’m of the view that this matter rises or falls on (1) our understanding of the eternal attribute of God, (2) the nature of human beings, and (3) whether or not we think the human soul lives forever. If our souls are not eternal, then sins do not have eternal consequences. They are temporary. But that is not the case.

The reality is that we are beings who live forever. We are made for an eternal relationship with God, who is the eternal Being. Therefore to sin against the eternal God, reject his overtures to us, has eternal consequences.

My understanding is that when we think of sins as being temporal and not having eternal consequences, then we begin to think that eternal hell is unfair.

When I understand the eternal nature of sins, and the eternal attribute of the One against whom I sin, I understand why Jesus’ sacrifice for sin was the necessary sacrifice. Is it fair that the eternal Son of God had to be sacrificed for temporal sins? That’s the wrong question. The eternal Son of God was sacrificed on the cross because sin has eternal consequences.

Hebrew 7:27 states, ‘He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself’ (ESV).

B.  Eternal punishment in hell is fair

So the reason why eternal punishment in hell is fair is because:

(1) Of the nature of God,

(2) The nature of human beings, and

(3) The eternal consequences for human sin against the eternal God.

God is absolutely just and always does what is fair and righteous. That’s why the consequence for sin for the unregenerate is eternal.

See Michael Houdmann’s article, How is eternity in hell a fair punishment for sin?

Another wrote, ‘That’s [i.e. eternal hell] something they invented that it was eternal to scare the people. It’s more like a washing machine, like the Jews taught before this was invented’.[6]

How should one reply to this kind of serious allegation?[7]

I asked, ‘Are you saying that Jesus invented eternal punishment to scare people?’ It was he who stated:

“And these will go away into eternal punishment, but the righteous into eternal life” (Matt 25:46 ESV).

The word aiwnios (eternal) is the very same word associated with punishment as with eternal life. Therefore, eternal punishment is as long as eternal life will be. What’s the meaning of aiwnios?

This fellow made a serious allegation when he said that ‘that’s something they invented … to scare people’ because he was accusing Jesus of doing that.

Why doesn’t he accept what the Scriptures state? He seems to be inventing his own theology that avoids eternal punishment. Eternal punishment is the teaching of Jesus.

Somebody had the audacity to state,

No Augustine, before him they didn’t preach eternal damnation.

Did it ever occur to you that the reason people don’t believe this is that they reach out to atheists, who fell off their faith primarily because of eternal hell preaching and people doubting their faith because of the concept of eternal hell which isn’t even Biblical?

Plain reading of the mistranslated text leads to it, not plain reading of the original.[8]

I responded:[9]

My, oh my!! I do wish that you would read the Church Fathers and accurately report what they believed about hell. Before Augustine there were definitely church fathers who believed in the hell of eternal punishment.

Please take a read of this summary of material in the article, The Early Church Fathers on Hell.

I pray that you will report accurately what the Church Fathers BEFORE Augustine truly believed, instead of providing us with this misrepresentation.

The response was rather disjointed and called on some rather controversial resources:

Sorry, could be, but I don’t care what church fathers say, most of them were antisemites anyway, I care about what the jews before that taught and what the Bible teaches.

I read this:

Matthew 25:46 In the original Greek it says kolasin aionion, which is the opposite of eternal torture. The pharisees taught eternal torture and used timorion aidion.

Greek used timoria for a revenge punishment and kolasis for a correction punishment.

If Jesus meant eternal torture He would have used timorion aidion or timorion ateleutelon, just like the Pharisees who did believe in eternal torture. aionios comes from the Hebrew olam, which is an undefined period.

Augustine wrote that most christians in his time believed in universalism, which he rejected.

Justinianus (482 – 565) forced the church to teach eternal damnation, which lead to translators in the Middle Ages translating aionos with eternal, which wasn’t so in the time of Justinianos.[10]

How should I counter?[11]

You actually do care what the church fathers believed. Your writing on this forum confirms your view when you stated: ‘No Augustine, before him they didn’t preach eternal damnation’.

I was responding to what you wrote about those who were ‘before him’, i.e. the church fathers who were before Augustine.

The facts are that there were church fathers before Justinianus who believed in eternal damnation. Thus, I seriously question your statement that Justinianus ‘forced the church to teach eternal damnation’. That is not the case. You seem to be creating your own view of things – perhaps fed by some others of like persuasion.

Arndt & Gingrich’s Greek lexicon studied aiwnios from the time of the Septuagint and concluded that it means ‘eternal’ and in many passages, including Matt. 25:46, it means ‘without end … eternal life’ (Arndt & Gingrich 1957:28).

Seems as though you are trying to promote another agenda.

This person replied:

No I read this and believe it now, well, not 100% sure when I read this comment. I don’t know much about church history and not enough about this theory, just read this what I translated here and more on forums and also from a theologian and Sadhu Sundhar Singh saw it.

There are texts like with the Pharisees that will not be forgiven in this age or the age to come and others will, for Sodom judgement would be more bearable (sic), he who knew not what his Master wanted will be punished less. Doesn’t sound like one eternal hell for everyone.[12]

It is pleasing to see that a person will admit his lack of knowledge in this area. But this didn’t stop her from spruiking her lack of knowledge in the area.[13]

1.  St Augustine on eternal punishment

Eminent early church father, St Augustine, in his prominent production, City of God, wrote:

“But eternal punishment seems hard and unjust to human perceptions, because in the weakness of our mortal condition there is wanting that highest and purest wisdom by which it can be perceived how great a wickedness was committed in that first transgression” (The City of God, Book 21, chapter 12).

St Augustine continues concerning eternal life and eternal punishment and one of the passages we are discussing, Matt 25:46 (ESV):

They who desire to be rid of eternal punishment ought to abstain from arguing against God, and rather, while yet there is opportunity, obey the divine commands. Then what a fond fancy is it to suppose that eternal punishment means long continued punishment, while eternal life means life without end, since Christ in the very same passage spoke of both in similar terms in one and the same sentence, These shall go away into eternal punishment, but the righteous into life eternal! Matthew 25:46 If both destinies are “eternal”, then we must either understand both as long-continued but at last terminating, or both as endless. For they are correlative—on the one hand, punishment eternal, on the other hand, life eternal. And to say in one and the same sense, life eternal shall be endless, punishment eternal shall come to an end, is the height of absurdity. Wherefore, as the eternal life of the saints shall be endless, so too the eternal punishment of those who are doomed to it shall have no end (The City of God, Book 21, Chapter 23).

Human perceptions are hard to take in light of the reality proclaimed by Jesus himself in Matt 25:46 (NLT), ‘And they will go away into eternal punishment, but the righteous will go into eternal life’.

2.  Norman Geisler on everlasting punishment

Systematic theologian and apologist, Dr Norman Geisler, further confirms this position:

If destruction did mean “annihilation” when used of the unbeliever’s post-death state, it would not be “everlasting” destruction, for annihilation is instantaneous; annihilation does not stretch over a long period of time, let alone forever, but only takes an instant and then is over. If someone undergoes everlasting destruction, then they must have an everlasting existence. (Analogously, just as the cars in a junkyard have been destroyed but are not annihilated – they are beyond repair or irredeemable – so the people in hell are not extinguished but are simply irredeemable and irreparable) [Geisler 2005:396, emphasis in original].

I’m sticking with Jesus’ firm word on Matt 25:46 (ESV) – with sound support from St Augustine of Hippo and Norman Geisler – that eternal punishment for unbelievers is as long as eternal life for the believers. Trying to interpret from a contemporary Western perspective or using an emotional response doesn’t stack up with the biblical evidence.

C.  What’s the meaning of aiwnios in Greek?

Mountains

(image courtesy ChristArt)

My response was rather pointed![14] And you trust a link to a website that is titled ‘Evangelical Universalist’.[15] Anyone who tries to defend universalism is not promoting biblical Christianity. It is an oxymoron to use the language of ‘evangelical universalist’.

Arndt & Gingrich’s Greek lexicon studied aiwnios from the time of the Septuagint and concluded that it means ‘eternal’ and in many passages, including Matt. 25:46, it means ‘without end … eternal life’ (Arndt & Gingrich 1957:28). This is an authoritative Greek dictionary (lexicon), yet you seek your definition from one who claims to be an ‘evangelical universalist’. Why, oh why do you do this?

If you wanted to understand an English word, would you go to a strange unrelated source, or would you go to an English dictionary for an accurate definition? I urge you to go to an authoritative Greek dictionary like Arndt & Gingrich to determine the meaning of aiwnios (eternal, without end).

I made a further response:[16]

However, you stated at #96, ‘I don’t know much about church history and not enough about this theory’.

I suggest that you are digging yourself into a theological hole for which you don’t have an exegetical ladder to get out – based on your own statement about your lack of knowledge in this area.

This person replied to my question, ‘Why, oh why do you do this?’ with this content that revealed her ignorance, ‘‘Euhm, when I have a question I ask google. Thanks for the tip to not trust anything.’[17] My reply should be predictable to her and others:[18]

Do you know what that means? Since when was Google an authoritative source for the Greek language? It may lead you to an authoritative source if you know the source you look for AND it is available on Google.

Would you please direct me to a website that contains the entire Arndt & Gingrich Greek lexicon that is available free to all Internet users? However, to read Arndt & Gingrich, you’ll need to be able to read the Greek words. I recommend that you be more discerning about the sources that you quote when trying to understand the meaning of a Greek word in the Greek New Testament. Using a search engine such as Google or Bing will not help you do that automatically.

Google is a wonderful and powerful search engine. It is the primary search engine I use for surfing the Internet. But its work is to search for sites. Its job is not to be an authoritative source for what it finds. What it finds is only as accurate as the information fed into it by a user. It is the user’s responsibility to assess the credibility of the content of what Google finds.

This is a sad situation where a woman is replying to topics on an Internet forum and she is right out of her depth.

Also recommended

See my other articles on hell:

clip_image001What is the nature of death according to the Bible?

clip_image001[1]2 Thessalonians 1:9: Eternal destruction;

clip_image001[2]Hell & Judgment;

clip_image001[3]Hell in the Bible;

clip_image001[4]Should we be punished for our sins?

clip_image001[5]Paul on eternal punishment;

clip_image001[6]Where will unbelievers go at death?

clip_image001[7]Torment in Old Testament hell? The meaning of Sheol in the OT;

clip_image001[8]Eternal torment for unbelievers when they die;

clip_image001[9]Will you be ready when your death comes?

clip_image001[10]What happens at death for believer and unbeliever?

clip_image001[11]Does eternal destruction mean annihilation for unbelievers at death?

clip_image001[12]Refutation of Seventh-Day Adventist doctrine of what happens at death;

clip_image001[13]Near-death experiences are not all light: What about the dark experiences?

Works consulted

Geisler, N 2005. Systematic theology: Church, Last things, vol 4. Minneapolis, Minnesota: BethanyHouse.

Russell, B 1967. Why I Am Not a Christian. London: Unwin Books.

Russell, B 1996. J R Lenz (ed), Why I am not a Christian (online).[19] Madison NJ: Drew University, available at: http://users.drew.edu/~jlenz/whynot.html (Accessed 20 October 2013).

Notes


[1] The Bertrand Russell Society, available at: http://bertrandrussellsociety.com/ (Accessed 20 October 2013).

[2] Ringo84, #82, Christian Forums, General Theology, Hamartiology, ‘Is hell fair?’, available at: http://www.christianforums.com/t7495958-9/#post64284416 (Accessed 11 October 2013).

[3] OzSpen#83, ibid.

[4] Ringo84, #84, ibid.

[5] OzSpen#88, ibid.

[6] Messy#85, ibid.

[7] With the following, I responded as OzSpen#89, ibid.

[8] Messy#90, ibid.

[9] OzSpen#91, http://www.christianforums.com/t7495958-10/.

[10] Messy#92, ibid.

[11] OzSpen#93, ibid.

[12] Messy#96, ibid.

[13] See Messy #97, #99, ibid.

[14] OzSpen#100, ibid.

[15] This was in response to a link provided at Messy#99, ibid, to: http://evangelicaluniversalist.com/forum/viewtopic.php?f=12&t=4089 (Accessed 11 October 2013).

[16] OzSpen#103, ibid.

[17] Messy#101, http://www.christianforums.com/t7495958-11/.

[18] OzSpen#104, ibid.

[19] At the beginning of this article, it was stated: ‘Introductory note: Russell delivered this lecture on March 6, 1927 to the National Secular Society, South London Branch, at Battersea Town Hall. Published in pamphlet form in that same year, the essay subsequently achieved new fame with Paul Edwards’ edition of Russell’s book, Why I Am Not a Christian and Other Essays … (1957)’.

 

Copyright © 2013 Spencer D. Gear. This document last updated at Date: 14 April 2018.

George Carey on Anglican demise in UK

The Lord Carey of Clifton,
former Archbishop of Canterbury
Archbishop george carey1.jpg

By Spencer D Gear PhD

There is an article in the issue of AP (Australian Presbyterian, Summer 2013/14), ‘Battle for the Bible’ in which Peter Hastie states:

Wherever churches in the Protestant world have identified with theological liberalism they have diminished in size or are dying. I can’t think of a Protestant church anywhere in the world that has embraced an anti-inerrancy view that is thriving right now – they just don’t exist in the English-speaking world (see: http://ap.org.au/images/2013AP/AP11.13.pdf, p. 4)

We know that when Spong was bishop of Newark NJ, 40,000 people left the Episcopalian church in that diocese. See my articles:

However, I’m not convinced that one has to believe in inerrancy for a church to grow. I’ve encountered many in the Pentecostal-charismatic movement who wouldn’t take an overt stance on inerrancy and yet their churches are attracting the numbers. That would be an interesting exercise to survey AoG, CLC, Vineyard and other such Pentecostal-charismatic denominations to find the views on Scripture of their leaders.

What’s the status of the evangelical Anglican diocese of Sydney? Are the churches growing or in decline? Tony Payne wrote an article in Aug 2011 for The Briefing, out of the evangelical Anglican Sydney diocese, in which he asked, ‘Why aren’t we growing?‘ Provocative and interesting article, based on research.

What did the former Archbishop of Canterbury, an evangelical, George Carey have to say about the demise of the Anglican Church?

On 18 November 2013, the British newspaper, Daily Mail, in its online edition had the heading: “Church ‘is on the brink of extinction’: Ex-Archbishop George Carey warns of Christianity crisis”.

In the article, Mail Online had these sub-points from Carey:

clip_image004 ‘Lord Carey said Church of England is at risk if ‘urgent’ action is not taken’;

clip_image004[1] ‘He warned Church could be just one generation away from extinction’;

clip_image004[2] ‘The 78-year-old Reverend laid the blame at the feet of Church leaders’;

clip_image004[3] “He said should they be ‘ashamed’ of their failure to bring youngsters in”;

clip_image004[4] ‘Lord Carey’s stark message has been echoed by the Archbishop of York’.

The Mail Online also stated:

‘Lord Carey’s warning was delivered in a speech at Holy Trinity Church in Shrewsbury as part of the Shropshire Churches Conference 2013.

Church of England Sunday congregations are running at half the numbers of the 1960s, and over the past two decades Roman Catholic churchgoing has seen a similar decline.

Christian numbers are rising fast in some parts of the world, notably in Africa. Worldwide, the Anglican churches have between 70 and 80 million followers – many of whom look to the Church of England for a lead.

However Christian churches are under pressure from Islam, particularly in West Africa, and persecution and violence in parts of the Middle East and Pakistan.

A. George Carey placed blame with aggressive secularism

Back at the time of Easter 2013 (end of March), The Independent reported George Carey:

A former Archbishop of Canterbury has accused the Prime Minister of doing more than any other recent political leader to make Christians feel a “persecuted minority”.

Lord Carey of Clifton said David Cameron’s government was “aiding and abetting” aggressive secularism in its approach to same-sex marriage.

His attack coincides with the Easter celebrations and the release of a survey for the Coalition for Marriage, which highlights the resentment felt by some Christians about the Prime Minister’s support for gay marriage.

“It was a bit rich to hear the Prime Minister has told religious leaders they should ‘stand up and oppose aggressive secularism’ when it seems that his government is aiding and abetting this aggression every step of the way,” said Lord Carey, 77, who led the Anglican Church from 1991 to 2002.

“At his pre-Easter Downing Street reception for faith leaders, he said that he supported Christians’ right to practise their faith. Yet many Christians doubt his sincerity.”

Citing the ComRes survey of 535 churchgoers, which suggested that two-thirds of Christians felt they were a persecuted minority, he wrote in The Daily Mail: “The Prime Minister has done more than any other recent political leader to feed these anxieties.”

A spokesman for Mr Cameron  rejected Lord Carey’s accusations,  saying: “This Government strongly backs faith and Christianity in particular. Christianity plays a vital part in the Big Society. The Prime Minister values the profound contribution that Christianity has made and continues to make to the country.”[1]

B. What about the real rot? Theological liberalism!

As indicated above, Peter Hastie, has stated that ‘wherever churches in the Protestant world have identified with theological liberalism they have diminished in size or are dying’. The evidence points in that direction. Let’s take a peer into the Anglicans, their beliefs and their decline.

C. The sickness in the USA Anglicans

In February 2005, Bill Boniface wrote an article that exposed the theological disease in the USA Anglican ranks (the Episcopal Church): ‘A SENIOR WARDEN’S LAMENT: “Why I left my liberal parish“’. Here he articulated the problem:

Some of you doubt the very notion that there’s a serious and divisive situation in the Episcopal Church[Anglicans USA] today. Please don’t rely on me or any one person to sway you. Make your own decision from the following facts and then decide on your own whether this is serious enough:

Over 40,000 faithful Episcopalians left the Church last year (didn’t just change congregations, but left it altogether).
100 entire congregations have left together to form new churches or worship under the protection of foreign Anglican primates or bishops.

11 dioceses have formed a Network within the Episcopal Church structure in opposition to the direction their Church is going.

These dioceses represent 1,100 clergy, 735 congregations and 176,000 faithful communicants.

Cathedrals and multi-million dollar retreat centers are being closed down and sold to raise money for the Episcopal Church due to losses of parishioners who took their money with them.

The Washington Diocese alone is tapping $1.9 million from a trust fund just to continue operating ($1.4 million this budget year alone).

In the Diocese of Newark (NJ), where there is reputedly the strongest support of any diocese for the Episcopal Church’s new agenda, 40 parishes are projected to close this year.

22 of the other 37 provinces in our Anglican Communion have declared impaired or broken communion with the Episcopal Church.

15 of these 22 provinces now officially recognize only the Network – not the Episcopal Church – as the voice of Anglicanism in the U.S. These 15 provinces represent 55 million Anglicans.

Faithful priests all over the country are being deposed and inhibited by their bishops for speaking against the church’s “new direction.”

The Episcopal Church is suing a number of Episcopal congregations for their church property in a number of states who won’t go along with the new “doctrine.”

Two parishes in the Washington Diocese have joined the Network in opposition to the church’s policies and 13 vestries in the Diocese of Maryland have joined together as “confessing vestries” whose congregations refuse to follow the church’s new policies.[2]

Information about the demise continues. One of the most damning pieces of evidence against John Shelby Spong’s theologically liberal views are contained in what happened when he was bishop of the Episcopalian Church diocese of Newark, NJ. It is reported inNewark’s Disastrous Decline Under Spong: Post-Mortem of a Bishop’s Tenure’. Here it was reported:

Prior to Spong’s arrival as bishop coadjutor in 1977, the Diocese of Newark, like the Episcopal Church in the U.S.A (ECUSA), was facing a slow but steady decline from its peak membership in the 1960s. After Spong became the bishop in 1979, the rate of decline began to pick up.

Between 1978 and 1999, the number of baptized persons in the diocese fell from 64,323 to 36,340, a loss of 27,983 members in 21 years. That’s a disastrous 43.5% decline. The Episcopal Church, by contrast, saw a decline in the number of baptized persons from 3,057,162 in 1978 to 2,339,133 in 1997, a loss of 718, 499, or a substantial 23.4%, according to the 1998 Church Annual.

The Diocese of Newark under Spong, thus, has declined at a rate 20.1 percentage points higher than the rate for the entire Episcopal Church. This rate of decline is 86% faster than the Episcopal Church, whose losses are considerable in and of themselves.

As any statistician would note, the losses in the Diocese of Newark represent a highly statistically significant variation from the trends within the Episcopal Church. No systematic effort has been made to get at the exact causes that made losses in the diocese so much greater.

Ominously for the future, church members in the diocese are also getting older and there are fewer children in Sunday School. In 1976 there were 10,186 children pupils in Sunday School. In 1999 there were only 4,833, a loss of 5,353. That’s 52.6% decline.

By 1997 the diocese had closed at least 18 parishes or missions which had existed when Spong became bishop. All of these parishes or missions were in urban areas. The details of the closing of these churches was reported by the author in an article in United Voice in 1997 titled “The Diocese of Newark’s Graveyard of Urban Ministry.”

The rate of decline under Spong – already fairly torrid – sharply accelerated after 1995. During the 1980s and early 1990s, there was often a loss of 1,000 members a year. From 1995 to 1998, there was a stunning drop from 44, 246 to 36,597 in only three years, a drop of 7,649 — or more than 2,500 a year.

The rate of membership decline under Spong is disastrous by any reasonable measure. Such a pace of decline cannot continue if the diocese is to survive and if the Episcopal church is to retain more than a marginal presence in northern New Jersey.

What’s the truth about the death of theism? This is but one example of what happens when theological liberalism has taken hold. Church numbers have crashed.

Continuing with the USA Episcopal Church as an example, this recent article, ‘Episcopal Church Task Force Releases Report on Restructuring Plans(July 17, 2013), stated.

“Entrenched bureaucracies and dozens of committees or commissions have accumulated over time. This has occurred even as the Episcopal Church has dropped from a high of 3.6 million members in the mid-1960s to 1.9 million members today,” said Walton. “The large amount of money that sustained these structures in the past is long gone, and the church looks very different than it did a generation ago.”

What’s the cause of this crisis in the Episcopalians in the USA? Bill Boniface nailed it:

So what is it that’s behind this dangerous agenda? A radical agenda orchestrated by supposedly “gay rights” activists that seeks far more than just rights. Who in this congregation is not for equal rights for all people? Who in this congregation wants any among us to have fewer rights than us? I can tell you from experience that all those dioceses and parishes who are standing in opposition to the Episcopal Church’s new direction aren’t against those things. And I seriously doubt that any of us are.

But it’s not about equal rights. That’s simply the strategic sound-byte. It’s about taking human experience and desire, laying it up next to Holy Scripture, and asserting that it’s the Holy Scripture that’s in error and has been for these almost two thousand years.[3]

How does it happen? Read Boniface’s section on ‘Moving the Strategy into the Church’ and you’ll see how ‘the most liberal philosophy and the most “flexible” theology’ can take over The Episcopal Church and send the attendance figures plummeting.

When John Shelby Spong was the Episcopal bishop of Newark NJ, the Episcopalians of Spong’s diocese voted with their feet while he was bishop there. One report said that

The Episcopal Church, with due respect, has suffered declining membership since 1965. Spong has been the Episcopal Bishop of Newark since 1976. He has presided over one of the most rapid witherings of any diocese in the Episcopal Church. The most charitable assessment shows that Newark’s parish membership rolls have evaporated by more than 42 percent. Less charitable accountants put the rate at over 50 percent (Lasley 1999; Virtue 1999).

Could a similar liberal theological rot be affecting the UK Anglicans (as it is here in Australia, except for the Sydney diocese, some of the Melbourne diocese, and isolated churches around the country)?

D. Roots of liberal theology

Mike Ratliff has written an article in The Aquila Report (November 18, 2013) that asks: ‘What is the Root of Liberal Theology?Its subheading is, ‘Unbelief is the root of Liberal Theology. Never forget, the attacks we are witnessing in our day on our faith are coming from within the visible Church’.

See my articles:

clip_image006 Is liberal theology heresy? 
clip_image006[1]  Damning evidence against theological liberalism
clip_image006[2]  Is theology important?
clip_image006[3]  What does historical-critical theology do to the Bible?

E. Theological liberalism in UK Anglicans: A scholar states it like it is –  liberalism supremo!

Emeritus Professor Paul Badham, has written of ‘The Anglican Liberal Tradition (April 2006), in which he makes these statements of its dynamics:

Liberalism has always existed within Anglicanism wearing different labels at different times: Latitudinarian, Broad Church, Modernist, Liberal, Radical…. More serious to traditional Christianity was liberal criticism of belief in original sin, substitution atonement or hell….

More serious to traditional Christianity was liberal criticism of belief in original sin, substitution atonement or hell….

The most widespread success of liberalism has been the near collapse of belief in hell. When disbelief in hell was pronounced as legal in 1864 almost half the clergy signed a petition to say they still believed in it. But preaching of hell fire has become very rare in contemporary Anglicanism and the doctrine was repudiated as incompatible with belief in the love of God in the Doctrine commission report The Mystery of Salvation in 1995.

On the doctrine of the atonement Bishop Stephen Sykes is right to say that ‘phrases and sentences’ associated with the older atonement beliefs are ‘the common coin of the Church’s worship’, but he also rightly notes that explanations of such language are ‘not obvious’. The problem is that theories of atonement in terms of a sacrifice by which God was placated, or of a bait through which the devil was deceived seem increasingly implausible.

However liberal theology offers an understanding of Jesus’ death which has become increasingly popular. This is that God was present in Jesus’ suffering on the cross and that this illustrates the way in which God shares in the sorrows of humanity. This understanding of the cross has been endorsed by the 1995 Church of England Doctrine Commission report on The Mystery of Salvation as the ‘only ultimately satisfactory response to evil.’

One further characteristic of liberal doctrine is that liberals believe that God has nowhere left himself without witness but has created all human beings with a yearning to feel after him and find him. Hence they believe that the logos of God which found expression in Christ was also at work in other religious leaders….

Liberal Anglicans consistently supported the ordination of women to the priesthood and now support their consecration to the episcopate. In the case of homosexuals, liberals accept the empirical evidence that suggests that homosexuality is a natural state for certain people to find themselves in, and believe they should be allowed the same opportunity to find fulfilment in a stable relationship as heterosexuals enjoy.

Liberal Anglicans find it puzzling that a Church which was formerly in the van of theological and social reform and which played a key role in changing public attitudes should now find itself increasingly at odds with the beliefs and values of modern society.[4]

That is the kind of sickness that will decimate British Anglicans. This is the disease that will kill the Anglican Church and it is what George Carey should be addressing.

F. Theological liberalism in UK Anglicans: A new evangelical graduate experiences the sickness

How does Paul Badham’s liberal Anglican tradition work itself out with new Anglican graduates who are seeking a parish? This is what liberal Anglicanism is doing to evangelicals in that church.

An article in Mail Online (23 December 2013) gives a sample of the disease that has infected the Anglican Church. It seems to have come from a much earlier time. The article is titled:Michael Howard’s son tells how liberal Anglicans have thwarted his ambition.

clip_image008Photo of Nick Howard, courtesy The Week. The son of Tory MP Michael Howard, age 33, is an evangelical Christian who lives off the kindness of believers’.

I urge you to read this article in its entirety to get a feel for the virus that is infecting Anglicans in the UK. It starts:

The son of Michael Howard, the former Conservative Party leader, has spoken for the first time about his distress at being turned down for ordination by the Church of England.

Nick Howard, who completed a theology degree this summer, was not ordained because of his “unwillingness to listen” to other viewpoints.

He told The Mail on Sunday that his strongly held evangelical beliefs on homosexuality and multifaith worship marked him out as a “troublemaker” even though they reflect official Anglican doctrine.

During his three-year training at Cranmer Hall, a theological college attached to the University of Durham, Nick discussed his concerns with tutors but found little comfort in their “blase attitudes”. Fellow students, although often sympathetic to his orthodox views, did not want to incur the wrath of college authorities by speaking out.

Nick, however, quietly reinforced his views by refusing to take Communion at the college’s weekly Tuesday evening service. Instead he stayed in his pew, his head bowed in reflection.

“An ethics tutor at the college was saying publicly that you can be in a gay sexual relationship and follow Christ,” he explains. “That is incompatible with the teaching of the New Testament.”

Nick was also encouraged to accord equal spiritual value to Muslim, Sikh and Hindu religions in the name of “multifaith ministry”.

“As a Christian, I believe that Jesus died for Sikhs and Muslims, too,” he says, “so I long to share the good news with them so that they can be saved. It felt a bit awkward sitting there when everyone else was going up [for Communion] but I couldn’t physically have done anything else because I can’t pretend someone shares the same religion as me if, in reality, they don’t.”

Yet, as a result of this silent declaration of belief, 30-year-old Nick now finds himself ostracised from the Anglican Church he so desperately wants to be a part of.

At the end of his final year, a panel of tutors explained that his “unwillingness to listen” would make him an unsuitable vicar.

It was an extraordinary decision because Nick’s view – that gay people are welcome to belong to the Church if they remain celibate – is official Anglican teaching.

But many may feel that Nick’s defence of the basic tenets of Christianity should be welcomed by the Church. After all, woolly-mindedness in its beliefs has seen a huge decline in congregations, while the clear dictums of Islam have contributed to its rapid growth around the globe.[5]

Anglican Mainstream, an Anglican newspaper, addressed this issue back in 2006 when Nick Howard’s ordination was rejected. So this is intimating that the original article about Nick Howard’s rejection of ordination was in 2006. This online magazine’s assessment was:

The trouble is that unrepresentative and unorthodox views, especially on human sexuality and the uniqueness of Christ, have become mainstream in some circles of the Church of England. Even an evangelical institution like Cranmer Hall undoubtedly has a problem with this ‘slippage’. The presence of the widely-respected gay theologian, Michael Vasey, led inevitably to changes in the ethos of Cranmer Hall.

I suspect that if recent evangelical giants of yesteryear like John Stott, Michael Green, and Jim Packer were ordinands or prospective ordinands today they would also be accused of an ‘unwillingness to listen’.[6]

This is the kind of sickness that will kill the Anglican Church and it is what George Carey should really be addressing – BIG TIME!

G. Conclusion

When core doctrines of biblical Christianity, the Gospel content, and a high view of Scripture are abandoned, Nick Howard’s experience should become the norm. Theological liberals cannot tolerate evangelicals and evangelicals will not buy into the liberal agenda.

What is left for the picking? I can’t see any future than to let the liberal Anglican churches die and the evangelicals to do church planting of evangelical Anglican churches – probably under another name. Or, the evangelical Anglicans will migrate to another evangelical denomination.

The ‘Anglican Down Under’ website questions, ‘A Post Anglican Denomination Emerging in New Zealand?’ which involves evangelical Anglican clergymen from Australia. Churches have been planted in Auckland and Christchurch. The author of this article mentioned The Campus Church in Christchurch and stated that ‘Its current pastor I have heard in personal conversation describe himself as Anglican, but he has no formal relationship with the Bishop of Christchurch. Its site is here and I do not think you will find on it any sign as to whom the leadership of the church is accountable’. Is this the evangelical Anglicanism of the future in regions of liberal Anglican influence?

The ‘Reformed and Post-Anglican’ website has noted:

To the distress of the bishops of yet other, mostly Anglo-Catholic [Anglican], dioceses Sydney has offered a process of ‘affiliation’ to so-called independent Evangelical churches in their territories, sometimes so placed as to be in direct competition with a bona fide [Anglican] parish of the diocese.

Although the diocese has not formally planted these churches outside its diocesan boundaries, they have often been seeded by individual Sydney parishes in a wave of cross-borders incursions dating from the 1990s.[7]

The challenge is that of 1 John 4:1, ‘Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world’ (ESV). Liberal Anglicanism does not agree with Scripture in some prominent areas (see Paul Badham’s summary above), so it is promoting false teaching and needs to be corrected. If correction is refused, the churches need to be abandoned as liberal theology promotes a dangerous virus that is deadly to vital Christianity.

H. Works consulted

Lasley, D M 1999. Rescuing Christianity from Bishop Kevorkian, review of John Shelby Spong’s, Why Christianity Must Change or Die (online), Anglican Voice, June 2. Available at http://www.anglicanvoice.org/voice/spong0699.htm (Accessed 4 November 2001). On 23 December 2013, this article was no longer available at Anglican Voice, but was available at Virtue (1999).

Virtue, D 1999. Rescuing Christianity from Bishop Kevorkian – A Baptist looks at Spong (this is the review by Marty Lasley). Virtue Online (online), 2 June. Available at: http://listserv.virtueonline.org/pipermail/virtueonline_listserv.virtueonline.org/1999-June/000415.html (Accessed 23 December 2013).

I.  Notes


[1] Lewis Smith 2013. ‘Former archbishop Lord Carey attacks David Cameron for “aggressive secularism” in the Government’s approach to same-sex marriage’, The Independent (online), 30 March 2013. Available at: http://www.independent.co.uk/news/uk/politics/former-archbishop-lord-carey-attacks-david-cameron-for-aggressive-secularism-in-the-governments-approach-to-samesex-marriage-8554864.html (Accessed 23 December 2013).

[2] This article was published on 13 February 2005, VirtueOnline.org. Available at: http://www.virtueonline.org/portal/modules/news/print.php?storyid=2076 (Accessed 23 December 2013).

[3] Ibid.

[4] The article states that ‘Revd Prof Paul Badham is Emeritus Professor of Theology and Religious Studies at the University of Wales, Trinity Saint David (Lampeter Campus) and a Modern Church Vice-president’.

[5] The date of publication of this article at the top of the article is given as 23 December 2013. However, the original publication date must have been ;prior to this as the article has this statement at its conclusion: ‘Nick Howard will be speaking on God and Politics at Lansdowne Baptist Church, Bournemouth, at the 6.30pm service on 1 October’. I can’t imagine that this is referring to 1 October 2014. There was an article title, ‘Michael Howard’s son turned down for ordination because of biblical views’ (online), The Daily Mail, 30 September 2006, available at EV News. Available at: http://www.evangelicals.org/news.asp?id=511 (Accessed 23 December 2013).

[6] Mainstream Anglican 2006. Serious issues over ordination (online), 5 October 2006. Available at: http://www.anglican-mainstream.net/2006/10/05/serious-issues-over-ordination/ (Accessed 23 December 2013).

[7] This is the article, ‘Sydney Anglicans and the Threat to World Anglicanism’ (online), August 29, 2011. Available at: http://reformationanglicanism.blogspot.com.au/2011/08/sydney-anglicans-and-threat-to-world.html (Accessed 23 December 2013).

Copyright © 2013 Spencer D. Gear. This document last updated at Date: 14 September 2021.

Is this verse forced into limited atonement theology?

Sealed

(image courtesy ChristArt)

By Spencer D Gear

I’m speaking of 1 Corinthians 15:3: ‘For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures’ (ESV)

I find some Calvinists not to be upfront about their meaning when they make statements about Christ dying for sinners. A person asked online, ‘When Paul initially preached to them [the Corinthians] there would have been non-believers present. What would you say to such a crowd regarding “Christ”, “died” and “sins”?’[1]

A Calvinist who believes in limited atonement responded,

Christ died for sinners. You are a sinner. To receive forgiveness for your sins you must repent of your sins believe on The Lord Jesus Christ.

Later I could say that I preached that Christ died for our sins. And it would be true.[2]

Therefore, I asked, ‘In your first sentence, ‘Christ died for sinners’, are you affirming that Christ died for ALL sinners?[3] He did not want to affirm his belief in limited atonement at this point, so he said, ‘Read it again’.[4] My response was, ‘That’s like a non-answer’ He has affirmed his belief in TULIP Calvinism constantly in his posts to Christian Forums, but he didn’t want to go down that route at this stage of the discussion.

A.  The meaning of 1 Corinthians 15:3: Limited atonement or not?

That only believers are mentioned in 1 Cor 15:3, ‘Christ died for our sins’, is because of the grammar and semantics of writing a letter to anyone. When the Bible uses ‘our’, ‘us’, and ‘we’ regarding the atonement, it does this because this is the group of people that a writer (in this case, Paul) is addressing.

Such a verse as 1 Cor 15:3 is not addressing all of those for whom there has been provision of atonement; it is speaking to those for whom there has been an appropriation/application of the atonement in Corinth. Here in 1 Cor 15:3, Paul is addressing a few to whom the atonement has been applied, so he uses the language of ‘our sins’.

B.  Provision and appropriation

This language of ‘provision’ and ‘appropriation or application’ is used by some theologians to differentiate between the number of people who are provided with opportunity for salvation (all of the people in the world) and those who accept Christ’s offer (appropriation or application of salvation). Geisler, who links his view to that of a ‘moderate Calvinist’ (Geisler 1999:52-54), uses it also (see below). He wrote that ‘while salvation was provided for all, it is applied only to those who believe’ and ‘since God also wanted everyone to believe, he also intended that Christ would die to provide salvation for all people’ (2004:187, emphasis in original). Geisler also uses ‘everyone is potentially justifiable, not actually justified’ (2004:352, emphasis in original). He also uses parallel language when he stated that ‘God’s grace is not merely sufficient for all; it is efficient for the elect. In order for God’s grace to be effective, there must be cooperation by the recipient on whom God has moved’ (Geisler 2004:144).

Thiessen, an Arminian in his views, uses the language of ‘appropriation’:

‘There is a necessary order in a man’s salvation; he must first believe that Christ died for him, before he can appropriate the benefits of His death to himself. Although Christ died for all in the sense of reconciling God to the world, not all are saved, because their actual salvation is conditioned on their being reconciled to God (2 Cor. 5:18-20)’ (Thiessen 1949:330, emphasis in original).

Therefore, Thiessen offered this summary of how Christ can be the Saviour of the world and not offer salvation only to the elect:

His death secured for all men a delay in the execution of the sentence against sin, space for repentance, and the common blessings of life which have been forfeited by transgression; it removed from the mind of God every obstacle to the pardon of the penitent and restoration of the sinner, except his wilful opposition to God and rejection of him; it procured for the unbeliever the powerful incentives to repentance presented in the Cross, by means of the preaching of God’s servants, and through the work of the Holy Spirit; it provided salvation for those who die in infancy, and assured its application to them; and it makes possible the final restoration of creation itself (Thiessen  1949:330).

Others such as David Allen use the language of ‘the extent of the atonement’ and ‘the application of the atonement’ (Allen 2010:65, emphasis in original). Allen argues ‘the case for unlimited atonement (an unlimited imputation of sin to Christ)’ (Allen 2010:66). He concluded his exposition with this statement:

I have attempted to demonstrate the following: (1) Historically, neither Calvin nor the first generation of reformers held the doctrine of limited atonement. From the inception of the Reformation until the present, numerous Calvinists have rejected it, and furthermore, it represents a departure from the historic Christian consensus that Jesus suffered for the sins of all humanity. (2) Biblically, the doctrine of limited atonement simply does not reflect the teaching of Scripture. (3) Theologically and logically, limited atonement is flawed and indefensible. (4) Practically, limited atonement creates serious problems for God’s universal saving will; it provides an insufficient ground for evangelism by undercutting the well-meant gospel offer; it undermines the bold proclamation of the gospel in preaching; and it contributes to a rejection of valid methods of evangelism such as the use of evangelistic altar calls.

I cannot help but remember the words of the venerable retired distinguished professor of New Testament at Southwestern Baptist Theological Seminary, Dr. Jack McGorman, in his inimitable style and accent: ‘The doctrine of limited atonement truncates the gospel by sawing off the arms of the cross too close to the stake.’[5] Should the Southern Baptist Convention move toward ‘five-point’ Calvinism? Such a move would be, in my opinion, not a helpful one[6] (Allen 2010:107).

In 1 Cor 15:3, the language of ‘Christ died for our sins’ is using simple etiquette. When I’m writing to my friends and use ‘our’, I’m referring to them and me exclusively, so ‘our’ is appropriate. That is what Paul is doing here in 1 Cor 15:3. Paul is not making a statement about ‘our sins’ meaning limited atonement.

We know this because elsewhere in the NT, we have confirmation that God loves all people, Christ died for the sins of all people, and that God is not willing that any people should perish (Jn 3:16; 1 Tim 2:4-6; Tit 2:11; 2 Pt 2:1; 3:9).

Titanic

ChristArt

C.  Norman Geisler responds to this verse

In his ‘answering objections to the origin of salvation’, Geisler responds to an objection ‘based on God’s unique love for the elect’. This is the objection:

Strong Calvinists claim that God does not salvifically love all people, insisting that Christ died only for the elect. If this is true, then God is not omnibenevolent. For instance: ‘He chose us’ (not ‘all’ – Eph. 1:4); ‘Christ died for our sins’ (1 Cor. 15;3); ‘I lay down my life for the sheep’ (John 10:15); ‘Christ loved the church and gave himself for her (Eph 5:25) [Geisler 2004:194, emphasis in original].

What is his rejoinder to this objection?

The fact that only believers are mentioned in some passages as the object of Christ’s death does not prove that the Atonement is limited, for several reasons.

First, Paul also said that Jesus ‘gave himself for me’ (Gal. 2:20), het no proponent of limited atonement takes this to exclude the fact that Christ died for others as well.

Second, when Paul uses terms like we, our, or us of the Atonement, it speaks only of those to whom it has been applied, not for all those for whom it was provided. In doing so, Scripture does not thereby limit the Atonement.

Third, and finally, the fact that Jesus loves His bride and died for her (Eph. 5;25) does not mean that God the Father and Jesus the Son do not love the whole world and desire them to be part of His bride, the church. John 3:16 explicitly says otherwise (Geisler 2004:195).

See also, S. Michael Houdmann, ‘Main arguments against limited atonement(please understand that Houdmann in this link is a 4-point Calvinist who does not believe in limited atonement).

red blood cells

(courtesy wpclipart)

Works consulted

Allen, D L 2010. The atonement: Limited or universal? In D L Allen & S W Lemke (eds), Whosoever will: A biblical-theological critique of five-point Calvinism, 61-107. Nashville, Tennessee: B&H Academic.

Geisler, N 1999. Chosen but free. Minneapolis, Minnesota: Bethany House Publishers.

Geisler, N 2004. Systematic theology: Sin, salvation, vol 3. Minneapolis, Minnesota: BethanyHouse.

Thiessen, H C 1949. Introductory lectures in systematic theology. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company.

Notes:


[1] janxharris#11, 17 November 2013, Christian Forums, Soteriology, ‘What did Paul preach to the Corinthians?’, available at: http://www.christianforums.com/t7787859-2/ (Accessed 17 November 2013).

[2] Hammster#12, ibid.

[3] OzSpen#14, ibid.

[4] Hammster#16, ibid.

[5] At this point the footnote was, ‘Spoken to the author in a personal conversation’ (Allen 2010:107, n. 133).

[6] Here the footnote was: ‘We should heed the words of Thomas Lamb, seventeenth-century Baptist and Calvinist, who said: “… yet I deny not, but grand with him [John Goodwin], that the denial of Christs [sic] Death for the sins of all, doth detract from God’s Philanthropy, and deny him to be a lover of men, and doth in very deed destroy the very foundation and ground-work of Christian faith” (Thomas Lamb, Absolute Freedom from Sin by Christs Death for the World [London: Printed by H. H. for the authour, and are to be sold by him, 1656], 248)’ (Allen 2010:107, n. 134).

 


Copyright © 2013 Spencer D. Gear. This document last updated at Date: 8 October 2016.

Hope for the Hopeless

Hope

ChristArt

by Spencer D. Gear[1]

This is a “no hope” world. If we want to put people down, we call them “no hopers.” Just think of what has happened to hope during this century. Two world wars, Hitler’s gas ovens and the deaths of 6 million Jews, the bombing of Pearl Harbor and the atomic age ushered in with the bombing of Hiroshima and Nagasaki. The killing fields of Pol Pot‘s Cambodia. The slaughter in Rwanda, Zaire and Port Arthur (Tasmania, Australia).

Some of the young people I speak to, who are contemplating suicide, tell me they see no future. They have given up hope.

Dr Brendan Nelson, former president of the Australian Medical Association and now a member of Federal Parliament, wrote a letter to The Australian newspaper in which he said:

“The thematic currency of youth suicide is our failure to transmit a sense of belonging and meaningful purpose to young people. We have created a culture in which young people frequently feel they have nothing other than themselves in which to believe. The mesh of values that held Australian society together 30 years ago – God, king and country – has been systematically dismantled, leaving only a vacuum. The price of our shallowness is being paid by our children”.[2]

When the apostle Peter wrote to persecuted Christians scattered across Asia Minor, he affirmed their “living hope.” Pie-in-the-sky stuff? Never!

It is a living hope only because Jesus is alive. It is a hope that will not die because of the one who conquered death through his resurrection.

This is the living hope for which our young yearn. Who will tell them of the hope in Jesus?

As Bill and Gloria Gaither’s song puts it: “Because He lives, I can face tomorrow; because He lives, all fear is gone; because I know Who holds the future and life is worth the living just because He lives”.[3]

 

Notes:


[1]At the time I wrote this brief article for a local newspaper (under authorisation from the local Ministers’ Fraternal), I was the co-ordinator and counsellor of a youth counselling service in Bundaberg, Qld., Australia and a member of the Bundaberg Ministers’ Association.

[2] Letters to the editor, “Suicide the price of our shallowness,” Dr Brendan Nelson, Federal Liberal Party member for Bradfield, NSW, Weekend Australian, January 11-12, 1997, p. 20.

[3] Performed here by the Gaither Vocal Band, available at: http://www.youtube.com/watch?v=dOZ6dQhGcCw (Accessed 23 December 2013).

 
Copyright © 2013 Spencer D. Gear. This document last updated at Date: 12 November 2015.

Controversies: Once saved, always saved

Ribbon Salvation Button Blue Salvation Button

By Spencer D Gear

It is predictable that in discussions on Christian themes in person and online, that there will be a dialogue, pro and con, regarding eternal security (often called once saved, always saved – OSAS) or perseverance of the saints. Sometimes this discussion can become somewhat heated.

In fact, Roger Olson, an Arminian, is of the view that there will be continuing Calvinistic-Arminian conflict in Christian theology. He wrote:

Whatever the future of the story of Christian theology brings forth, it is bound to be interesting. It always has been. And there are as-yet unresolved issues for theological reformers to work on. The major one, of course, is the old debate between monergists and synergists over God’s relationship with the world. New light from God’s Word is badly needed as the extremes of process theology and resurgent Augustinian-Calvinism polarize Christian thought as never before. While I am neither a prophet nor the son of a prophet, I predict (with fear and trembling) that this issue will be the all-consuming one in Christian theology in the twenty-first century and that new insights and suggestions for resolving it will come from non-Western Christian thinkers. All the options of Western (European and North American) thought seem to have been proposed and have led only to reactions rather than resolutions. If this particular problem of theology is ever to be solved – even in part – the crucial insights will almost certainly need to come from outside of Western culture, with its dualistic mindset that insists on seeing divine and human agencies as in competition with one another (Olson 1999:612).

Double-Headed

(courtesy ChristArt)

 

A. Doubts about Arminians even being Christian

I encountered this and entered into some discussions with advocates of the OSAS position in a Christian online forum. Arminians have come under some provocative attacks (I write as a Reformed Arminian). Here are a couple of challenging examples:

(1) Kim Riddlebarger has stated, ‘Arminianism is not simply an alternative for evangelicals who are uncomfortable with certain doctrinal tenets of Calvinism. Taken to its logical conclusion, Arminianism is not only a departure from historic orthodoxy, but a serious departure from the evangel itself’ (Riddlebarger 1992:5, emphasis added).[1]

(2) Michael Horton has stated:

There will doubtless be Roman Catholics, Arminians, and others in Paradise who were saved by God’s grace even if they, like me, did not understand or appreciate that grace as much as they should have. Nevertheless, if we are going to still use “evangelical” as a noun to define a body of Christians holding to a certain set of convictions, it is high time we got clear on these matters. An evangelical cannot be an Arminian any more than an evangelical can be a Roman Catholic. The distinctives of evangelicalism were denied by Rome at the Council of Trent, by the Remonstrants in 1610, were confused and challenged by John Wesley in the eighteenth century, and have become either ignored or denied in contemporary “evangelicalism” (Horton 2013, emphasis added).[2]

Some do not want to use the dichotomy of synergism vs monergism. See:Monergism Versus Synergism: Beware, Kobayashi Maru Ahead!(John Kebbel, Society of Evangelical Arminians). However, for plying these definitions apart, Terrance L Tiessen, wrote:

Calvinism is monergistic in its soteriology, as evidenced particularly in two points in the well known acronym, TULIP – unconditional election and irresistible (or efficacious) grace. These points identify salvation as God’s sovereign work, in which God chose to glorify himself by saving particular people, in Christ, without any conditions on their part except those which God himself efficaciously enables them to fulfill, so that salvation is God’s work from beginning to end, even though it does not come about without human response.

By contrast, though Arminians also insist that salvation is a work of God’s grace, God does not determine who will be saved by it. His prevenient grace enables people to meet the conditions (repentance, faith, and obedience) which they could never have met on their own, but whether or not that grace eventuates in their salvation is determined by the individuals, not by God. So Arminianism has been dubbed “synergistic.”

In both of these understandings of salvation, God’s grace is essential, and in both of them people are not saved apart from their response to God’s grace. But because God determines the outcome in the Calvinist construct, it has been called “monergistic,” though it is clear that God is not the only actor. The key point is that God is the decisive actor, the one whose action determines the outcome.[3]

B. John 10:28-29 and eternal security

These verses read:

I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand (ESV).

In responding to an Arminian who wrote about the falling away of believers in Hebrews 6:4-6, a Calvinist wrote on Christian Forums:

Let me put it another way.

Jesus said: “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” -John 10:29 (KJV)

If sin, causes you to come out of the Father’s hand, if you, choosing to sin, takes you out of the Father’s hand, and costs you your salvation, then God ceases to omnipotent (all powerful). Sin, and man (namely you) are able to overpower and take yourself from His care.

Now which is corect (sic)?

No man, not even yourself can take you out of God’s hand, or is sin and man more powerful than God?

Either Jesus and scriptures are correct, or Jesus told a lie and subsequently the scriptures lie also, which means sin and man are more powerful than God.[4]

Another responded, ‘The problem is: in this church age, once you are saved by God, there is no way YOU can unsave yourself no matter what you do’.[5] DeaconDean’s reply was, ‘Sure there is. Haven’t you read the thread?’[6] I’d recommend a read of this online thread to see the back and forth between eternal security supporters – unconditional eternal security – and those who believe in conditional eternal security for Christian believers, i.e. between Calvinists and Arminians.

My reply to DeaconDean[7], who cited the Calvinist, John Gill, on John 10:28, Kittel and others. was:[8]

This is what happens when you read John 10:28-29 in isolation from the rest of John’s Gospel. It is true that ‘I give them eternal life, and they will never perish, and no one will snatch them out of my hand…. no one is able to snatch them out of the Father’s hand’ (emphasis added).

BUT this is what can happen. Take a read of John 15:6. This is in the context of being in the vine – God’s vine – and Jesus being the true vine and God the Father being the vinedresser (John 15:1). This is what John 15:6 states, ‘If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned (ESV, emphasis added).

The gracious power of God is comprehensively sufficient to protect every born-again Christian believer forever. But a believer can in the end be lost, because salvation is conditional. None of our enemies will be able to snatch us out of the Father’s/Jesus’ hands.
BUT … BUT, any Christians can turn from Jesus, enter into disbelief, commit apostasy and perish by wilful acts of their own. That’s what John 15:6 teaches: ‘‘If anyone does not abide in me he is thrown away….’.

Therefore, John 10:28-29 is not an absolute that guarantees once-saved-always-saved (which, by the way, is not biblical language). Eternal life is granted to those who continue to believe. We know this from verses in John such as John 3:36; 6:47,

Whoever believes [Gk present tense – continues believing] in the Son has [Gk present tense – continues to have] eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him (John 3:36 ESV)

Truly, truly, I say to you, whoever believes [Gk present tense – continues to believe] has [Gk present tense – continues to have] eternal life (John 6:47 ESV).

 

1. People can commit apostasy

Thus, eternal life only continues as long as a person continues to believe. He or she can commit apostasy by not continuing to believe in Christ for eternal life.

 Chuck Templeton (from Brad Templeton’s photo site)

I know people for whom this has happened and is continuing to happen – apostasy – and they were once vibrant Christians. Consider Charles Templeton, one of Billy Graham’s associates in Billy’s early days of ministry with Youth for Christ. See ‘Death of an apostate’.

Lee Strobel interviewed Templeton for Strobel’s book The case for faith (2000:9-46). Here is a grab from that interview:

And what about Jesus? I wanted to know what Templeton thought of the cornerstone of Christianity. “Do you believe Jesus ever lived?” I asked.

“No question,” came the quick reply.

“Did he think he was God?”

He shook his head. “That would have been the last thought that would have entered his mind.”

“And his teaching – did you admire what he taught?”

“Well, he wasn’t a very good preacher. What he said was too simple. He hadn’t thought about it. He hadn’t agonized over the biggest question there is to ask.”

“Which is …”

Is there a God? How could anyone believe in a God who does, or allows, what goes on in the world?”

“And how do you assess this Jesus?” It seemed like the next logical question – but I wasn’t ready for the response it would evoke.

Templeton’s body language softened. It was as if he suddenly felt relaxed and comfortable in talking about an old and dear friend. His voice, which at times had displayed such a sharp and insistent edge, now took on a melancholy and reflective tone. His guard seemingly down, he spoke in an unhurried pace, almost nostalgically, carefully choosing his words as he talked about Jesus.

“He was,” Templeton began, “the greatest human being who has ever lived. He was a moral genius. His ethical sense was unique. He was the intrinsically wisest person that I’ve ever encountered in my life or in my readings. His commitment was total and led to his own death, much to the detriment of the world. What could one say about him except that this was a form of greatness?”

I was taken aback. “You sound like you really care about him,” I said.

“Well, yes, he is the most important thing in my life,” came his reply. “I . . . I . . . I . . . ,” he stuttered, searching for the right word, ‘I know it may sound strange, but I have to say . . . I adore him!” . . .

” . . . Everything good I know, everything decent I know, everything pure I know, I learned from Jesus. Yes . . . yes. And tough! Just look at Jesus. He castigated people. He was angry. People don’t think of him that way, but they don’t read the Bible. He had a righteous anger. He cared for the oppressed and exploited. There’s no question that he had the highest moral standard, the least duplicity, the greatest compassion, of any human being in history. There have been many other wonderful people, but Jesus is Jesus….’

“Uh . . . but . . . no,’ he said slowly, ‘he’s the most . . .” He stopped, then started again. “In my view,” he declared, “he is the most important human being who has ever existed.”

That’s when Templeton uttered the words I never expected to hear from him. “And if I may put it this way,” he said as his voice began to crack, ‘I . . . miss . . . him!”

With that tears flooded his eyes. He turned his head and looked downward, raising his left hand to shield his face from me. His shoulders bobbed as he wept. . . .

Templeton fought to compose himself. I could tell it wasn’t like him to lose control in front of a stranger. He sighed deeply and wiped away a tear. After a few more awkward moments, he waved his hand dismissively. Finally, quietly but adamantly, he insisted: “Enough of that” (Strobel 2000:20-21).

https://i0.wp.com/thegospelcoalition.org/blogs/justintaylor/files/2013/05/001.gif?resize=315%2C248

Chuck Templeton, Torrey Johnson and Billy Graham in a publicity photo for the European trip taken in the YFC offices in Chicago, about  March 1946. (Billy Graham Center Archives, Wheaton College) [courtesy Justin Taylor].

However, Hebrews 6:4-6 is very clear about what happens to those who apostatise from the faith: ‘It is impossible to restore [them] again to repentance’ (6:4).

What, then, is apostasy?

Apostasy refers to

defection from the faith, an act of unpardonable rebellion against God and his truth. The sin of apostasy results in the abandonment of Christian doctrine and conduct. With respect to the covenant relationship established through prior profession of faith (passive profession in the case of baptized infants), apostates place themselves under the curse and wrath of God as covenant breakers, having entered into a state of final and irrevocable condemnation. Those who apostatize are thus numbered among the reprobate. Since the resurrection of Christ, there is no distinction between blasphemy against Christ and blasphemy against the Holy Spirit (cf. Matt 12:31-32; Heb 6:4-6 ; 10:26-29 ; 1 John 5:16-17) [Karlberg 1996].

John 10:28-29 cannot be read in isolation apart from John 3:36; 6:47 and 15:6.

I have to be honest with what the text says, based on the tenses of the original language.

I do not think that you will like this kind of news (and it shouldn’t be new news for you), but that is what the texts say.

And have a guess what? First Timothy 1:19 and Hebrews 6:4-6 confirm that this can happen. People can continue to believe or to discontinue in belief. They then move from eternal life to eternal damnation. That’s how I see the Bible unfolding.

I have to be honest with the biblical text and in this case, with John’s Gospel.

I replied:[9]

So I respectfully disagree with your ‘accessment’. I do hope you mean assessment and not accessment. Accessment is not a word in my dictionary (also check Dictionary.com).

Also he wrote, ‘Now, regarding the Hebrews passage, I’m sure your (sic) familiar with Kittles (sic)?’ His name is spelled Kittel.
I agree with the Greek exegesis of Kittel (I have the 10 volumes of the Theological Dictionary that he co-edited with Gerhard Friedrich) where he explained that a person who commits apostasy cannot be brought again to repentance. That’s Bible!

See my detailed exposition of Hebrews 6:4-8 in my, ‘Once Saved, Always Saved or Once Saved, Lost Again? What you have cited from John Gill on Heb. 6:4-6 is not in agreement with the exegesis I have provided in my exposition.

I wrote, that John 10:28-29 should not be read in isolation from John 3:36; 6:47 and 15:6′. What did I notice in his response? He provided not one word to refute the content of John 3:36; 6:47 and 15:6, which teach that eternal life is conditional on people continuing to believe. People will continue to have eternal life if they continue to believe and they continue to remain in the vine. These verses are contrary to the view this person was advocating.

In my understanding of the exegesis, a once saved, always saved view is not taught by these verses that require continuing belief to enter eternal life. And that is taught by John 3:16 as well, ‘whoever believes’ means ‘whoever continues to believe’ because the Greek for ‘believes’ is a present tense Greek participle, indicating continuing action. Thus affirming the other verses that I’ve cited from John that continuing / continuous believing is needed to enter and retain eternal life.

Thus, perseverance of the saints is a much more biblical description of the perspective in Scripture – as I understand the Greek present tense used in the verses I have mentioned – than a once saved, always saved view (based on my understanding of the Greek grammar of the meaning of the present tense).

In the Baptist church in which I was raised, I was taught the view this person advocated of once saved, always saved. But my examination of these Scriptures has brought me to the view I am here sharing. I take seriously the Scriptural injunction:

‘Not many of you should become teachers, my brothers [and sisters], for you know that we who teach will be judged with greater strictness’ (James 3:1 ESV).

The NLT and the new NIV correctly translate adelphoi as brothers and sisters, based on the Greek etymology This is shown in the New Living Translation and the latest NIV. Arndt & Gingrich’s Greek lexicon confirms that ‘brother’ as in the singular adelphos means any believer, male or female. Arndt and Gingrich note that ‘Jesus calls everyone who is devoted to him brother Mt 12:50; Mk 3:25, esp. the disciples Mt 28:10; J 20:17. Hence gener. for those in such spiritual communion Mt 25:40; Hb 2:12 (Ps 21:23[22:22), 17 al’ (Arndt & Gingrich 1957:15-16).

So I respectfully come to a different conclusion to yours.

C. Conditional security in John’s Gospel

Another poster wrote:[10]

John 8:31 Then Jesus said to those Jews who believed Him, “If you ?abide in My word, you are My disciples indeed.

This shows the principle and is why in John 15:6 those branches that are burned do not abide in His word as opposed to those in v7.

John 15:6-7 If anyone does not abide in Me, ??he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. ?7? If you abide in Me, and My words ?abide in you, ?you ?will ask what you desire, and it shall be done for you

My response was:[11]

Now let’s do the exegesis to obtain the meaning of John 8:31, which stated in full reads, ‘So Jesus said to the Jews who had believed in him, “If you abide in my word, you are truly my disciples”’ (ESV).

‘Had believed’ is a perfect tense, active voice, participle. Thus it means that those believed in the past and had continuing results of believing. As for ‘abide’ it is an aorist subjunctive verb. It is the conditional subjunctive and a point action, but it needs to be combined with the perfect tense of ‘had believed’ to understand that the meaning is that these Jews had believed in Jesus but they had continuing results of their believing. As a result, they ‘are’ (present tense, continuous action) continuing to be his disciples.

Therefore, based on this exegesis of the Greek text, eternal security is based on continuing to be a disciple. This is not talking about once saved and no longer serving God. It is talking about once saved and continuing to be saved by continuing to believe. That’s why I find the language of ‘once saved, always saved’ to send a message that does not line up with the biblical message of continuing to believe to attain eternal life (as in John 3:16; 3:36; 6:47; 15:6).

John 15:6-7 affirms the need to continue to abide (believe) to remain in the vine.

His response was somewhat unexpected:[12]

After reading your comments here, without going back rereading all the earlier posts I am confused as to why we have disagreed. Other than these in v30 had believed just as Jesus had spoken in the preceding verses and later on in this chapter we see that it is not leading to their salvation. But as far as your other explanations in this post I would agree that saving faith is a one time event that needs not to be renewed but saving faith is a present tense action that will evidence itself in abiding in His word. God looks at the heart and even know the future so He is not sealing and unsealing His children. They are sealed unto the day of redemption. It is God holding on to us and not us holding on to God, Ps 37:23-24, God is the one performing the action of the holding on to us. That is why I agree with Paul when he said being fully persuaded that He who began the good work in you will perform it unto the end.

I’m not of the view that we are agreeing with the need to continue to believe and that it is possible for a genuine believer to commit apostasy. So I replied:[13]

I’m not so sure that we are in agreement as I have provided verses to confirm that John 10:28-29 is in harmony with John 3:16; 3:36; 6:47; and 15:6 where believers are required to continue to believe to attain eternal life. Thus OSAS, in my understanding, is an improper explanation of this view as apostasy can be committed (1 Tim 1:19; Heb 6:4-6; 1 John 4:1-3).

Is it your understanding that a person can be generally saved, continue to follow Jesus, walk away from the faith and then commit apostasy? And the person who commits apostasy cannot be brought again to repentance (Heb 6:4-6). If this is your view, then we are on the same page. But is that your view?

But the OSAS is what I was raised on and I’ve rejected it because I do not find it taught with a consistent hermeneutic in Scripture.

D. Continuing belief needed for eternal security

I do wish my two friends who have committed apostasy would be able to return to repentance, but Hebrews 6:4-6 says that is not possible as ‘they are crucifying once again the Son of God to their own harm and holding him up to contempt’ (6:6 ESV). Heb. 6:4 is adamant in its teaching about those who commit apostasy: ‘for it is impossible to restore again to repentance’. That’s not the way my limited understanding of compassion and mercy works. But that’s based on the absolute justice, empathy, love and compassion of the absolutely honest Almighty God.

I have an ultimate commitment to the Lord God Almighty who revealed His will in the infallible Scriptures (in the original languages).[14]

Let’s check out …

 

E.  R C H Lenski, a Lutheran, on John 10:28-29

John 10:28 in Lenski’s translation is, ‘And I will give them life eternal, and they shall in no wise perish forever, and no one shall snatch them out of my hand’ (Lenski 1943:754-755). Of this verse, Lenski wrote of the second half of the verse, beginning with ‘they shall in no wise perish forever’:

This is a double and direct promise; the doubling increases the emphasis. “To perish” is to be separated from God, life, and blessedness forever. John and Paul use especially the middle voice [i.e. meaning ‘for oneself’ – SDG] of the verb in this sense…. It is the opposite of being saved…. “Shall in no way perish” would itself be enough, the modifier “forever” is added pleonastically[15]: this dreadful act shall never occur…. This promise holds good from the moment of faith onward. The verb “to perish” never means “to suffer annihilation,” or to cease to exist.

The first part of the promise is stated from the viewpoint of the sheep: they shall never perish. The second part is from the viewpoint of Jesus and of any hostile being that might attack the sheep: No one shall snatch them out of his hand…. The “hand” of Jesus is his power. His gracious power is all-sufficient to protect every believer forever (Lenski 2001:756).

But wait a minute! Are there not New Testament passages that warn about the danger of a true believer falling away? Reading Lenski on John 10:28 it sounds like Jesus’ followers are saved forever and shall never ever experience anything that would cause them to lose their salvation. But that is not what he concludes from John 10:28. He continues, ‘However weak the sheep are, under Jesus they are perfectly safe. Yet a believer may after all be lost (15:6). Our certainty of eternal salvation is not absolute. While no foe of ours is able to snatch us from our Shepherd’s hand, we ourselves may turn from him and may perish wilfully of our own accord’ (Lenski 2001:756).

His translation of John 10:29 is, ‘My Father, who has given them to me, is greater than all; and no one is able to snatch them out of the Father’s hand’ (Lenski 2001:757). He explained that ‘has given’ is in the perfect tense in Greek and ‘has its usual force: a past act when the Son entered on his mission and its abiding effect as long as that mission endures’. In addition, ‘while “greater” is broad, here it must refer especially to power: the Father exceeds in power every being arrayed against the sheep (Satan, demon spirits, human foes however mighty)’ (2001:758).

But what about nobody ‘able to snatch us from our Shepherd’s hand’? Surely that sounds like a sine qua non to affirm once saved, always saved? Lenski explains:

After thus declaring the Father’s might, it might seem superfluous for Jesus to add, “and no one can snatch them out of the Father’s hand,” for this is certainly self-evident. The reason for the addition lies far deeper. Jesus deliberately parallels what he says of himself, “no one shall snatch them out of my hand,” with what he says of his Father, “no one can snatch them out of the Father’s hand.” The fact that he mentions the detail (“shall snatch”) with reference to himself is due to his being on his saving mission; that he mentions the possibility (“can snatch”) with reference to the Father is due to the Father’s institution of that mission. Both thus belong together; Father and Son, fact and possibility. Does the promise of Jesus, standing there in human form before the Jews, sound preposterous, that no one shall snatch his sheep out of his hand? To snatch them out of his hand is the same as snatching them out of the Father’s hand. Remember the relation of these two hands as his relation centers in the sheep (Lenski 2001:758-759, emphasis in original).

Lenski applies this understanding to John 10:30, his translation being, ‘I and the Father, we are one’. He explains that ‘what is thus prepared [in the preceding verse] is now pronounced in so many words: “I and the Father, we are one”. The equal power to protect the sheep is due to the equality of these two persons. This makes the mighty acts of equal protection perfectly plain. This makes the mighty acts of equal protection perfectly plain’ (Lenski 2001:759).

Lenski has already indicated that John 10:28-29 does not mean that eternal security is affirmed absolutely, ‘Our certainty of eternal salvation is not absolute. While no foe of ours is able to snatch us from our Shepherd’s hand, we ourselves may turn from him and may perish wilfully of our own accord’ (2001:756).

Mountains

(courtesy ChristArt)

 

F. Is any kind of reconciliation possible?

It is evident from these discussions on a Christian online forum that there was no movement by Calvinists affirming unconditional eternal security and my position as a Reformed Arminian, enunciating a conditional eternal security position. The view that one needs to continue to believe to guarantee eternal security (John 3:16; 3:36; 6:47; 15:6) did not make any impact on these people. It is also evident that some Calvinists, who are anti-Arminian (e.g. Riddlebarger & Horton) have doubts about Arminians being evangelical Christians and even align them with a heresy (Arianism).

There seem to be some aspects of Christian theology where there can be no reconciliation between Calvinists and Arminians. Roger Olson, an evangelical Arminian, claims that these include the nature of God and the understanding of free will. He wrote:

Contrary to popular belief, then, the true divide at the heart of the Calvinist-Arminian split is not predestination versus free will but the guiding picture of God: he is primarily viewed as either (1) majestic, powerful, and controlling or (2) loving, good, and merciful. Once the picture (blik) is established, seemingly contrary aspects fade into the background, are set aside as “obscure” or are artificially made to fit the system. Neither side absolutely denies the truth of the other’s perspective, but each qualifies the attributes of God that are preeminent in the other’s perspective. God’s goodness is qualified by his greatness in Calvinism, and God’s greatness is qualified by his goodness in Arminianism.

Arminians can live with the problems of Arminianism more comfortably than with the problems of Calvinism. Determinism and indeterminism cannot be combined; we must choose one or the other. In the ultimate and final reality of things, people either have some degree of self-determination or they don’t. Calvinism is a form of determinism. Arminians choose indeterminism largely because determinism seems incompatible with God’s goodness and with the nature of personal relationships. Arminians agree with Arminius, who stressed that “the grace of God is not ‘a certain irresistible force…. It is a Person, the Holy Spirit, and in personal relationships there cannot be the sheer over-powering of one person by another’” (in Olson 2006:73-74).

Therefore, Olson reaches the conclusion that

the continental divide between Calvinism and Arminianism, then, lies with different perspectives about God’s identity in revelation. Divine determinism creates problems in God’s character and in the God-human relationship that Arminians simply cannot live with. Because of their controlling vision of God as good, they are unable to affirm unconditional reprobation (which inexorably follows from unconditional election) because it makes God morally ambiguous at best. Denying divine determinism in salvation leads to Arminianism (Olson 2006:74).

It was Olson (2006:74, n. 21) who alerted me to what R C Sproul (1986:139-160) addressed the double-predestination issue. Sproul wrote:

DOUBLE predestination. The very words sound ominous. It is one thing to contemplate God’s gracious plan of salvation for the elect. But what about those who are not elect? Are they also predestined? Is there a horrible decree of reprobation? Does God destine some unfortunate people to hell?…

Unless we conclude that every human being is predestined to salvation, we must face the flip side of election. If there is such a thing as predestination at all, and if that predestination does not include all people, then we must not shrink from the necessary inference that there are two sides to predestination. It is not enough to talk about Jacob; we must also consider Esau (Sproul 1986:141).

Sproul regard Romans 9:16 as fatal to Arminianism. He quotes the New King James Version, ‘So then it is not of him who wills, nor of him who runs, but of God who shows mercy’. The ESV reads, ‘So then it depends not on human will or exertion,[16]but on God, who has mercy’. Sproul’s commentary is:

Though Paul is silent about the question of future choices here, he does not remain so. In verse 16 he makes it clear. “So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” This is the coup de grace[17] to Arminianism and all other non-Reformed views of predestination. This is the Word of God that requires all Christians to cease and desist from views of predestination that make the ultimate decision for salvation rest in the will of man. The apostle declares: It is not of him who wills. This is in violent contradiction to the teaching of Scripture. This one verse is absolutely fatal to Arminianism.

It is our duty to honor God. We must confess with the apostle that our election is not based on our wills but on the purposes of the will of God (Sproul 1986:151).

How does an Arminian respond to such an attack on the Arminian view of election/predestination and human responsibility (free will)? I am in agreement with Olson that

the nature of free will is another point where Calvinism and Arminianism diverge and where no middle ground seems possible. Because of their vision of God as good (loving, benevolent, merciful), Arminians affirm libertarian free will. (Philosophers call it incompatibilist free will because it is not compatible with determinism)…. Arminians do not believe in absolute free will; the will is always influenced and situated in a context. Even God is guided by his nature and character when making decisions. But Arminians deny that creaturely decisions and actions are controlled by God or any force outside the self (Olson 1986:75).

As noted by Olson, the Calvinistic, compatibilist free will (if Calvinists talk of free will at all)

is compatible with determinism. This is the only sense of free will that is consistent with Calvinism’s vision of God as the all-determining reality. In compatibilist free will, persons are free so long as they do what they want to do – even if God is determining their desires. This is why Calvinists can affirm that people sin voluntarily and are therefore responsible for their sins even though they could not do otherwise. According to Calvinism God foreordained the Fall of Adam and Eve, and rendered it certain (even if only by an efficacious permission) by withdrawing the grace necessary to keep them from sinning. And yet they sinned voluntarily. They did what they wanted to do even if they were unable to do otherwise. This is a typical Calvinist account of free will.[18]

Once again it is difficult to see how a hybrid of these two views of free will could be created. Could people have freely chosen to do something different than they actually did? Some Calvinists (such as Jonathan Edwards) agree with Arminians that people have the natural ability to do otherwise (e.g., avoid sinning). But what about moral ability? Arminians agree with Calvinists that apart from the grace of God all fallen humans choose to sin; their will is bound to sin by original sin manifesting itself as total depravity (Olson 2006:75).

However, Arminians describe it differently to free will. This moral ability that people have is called prevenient grace, given to them by God. Again, Olson:

Arminians do not call this free will because these people cannot do otherwise (except in terms of deciding which sins to commit!). From the Arminian perspective prevenient grace restores free will so that humans, for the first time, have the ability to do otherwise – namely, respond in faith to the grace of God or resist it in unrepentance and disbelief. At the point of God’s call, sinners under the influence of prevenient grace have genuine free will as a gift of god; for the first time they can freely say yes or no to God. Nothing outside the self determines how they will respond. Calvinists say that humans never have that ability in spiritual matters (any possibility in any matters). People always do what they want to do, and God is the ultimate decider of human wants even though when it comes to sin, God works through secondary causes And never directly causes anyone to sin. These two views are incommensurable. To the Arminian, compatibilist free will is no free will at all. To the Calvinist, incompatibilist free will is a myth; it simply cannot exist because it would amount to an uncaused effect, which is absurd[19] (Olson 2006:75-76, emphasis added).

Contrary to Sproul, Romans 9:16 is not fatal to Calvinism. The Calvinistic and Arminian views of free will are not compatible. Sproul’s view seems to involve his imposition of a Calvinistic worldview on Romans 9:16. What about Romans 9:14-18, which reads:

What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills.

This refers back to Exodus 7 and 8. If we note that context, we see that Pharaoh ‘hardened his heart’ (Ex 8:15) and ‘Pharaoh’s heart was hardened’ by God (Ex 8:19). So none of the application in Romans 9 excludes the action of individual responsibility for Pharaoh hardening his own heart and thus God hardened it. Human responsibility was not excluded in God’s hardening of Pharaoh’s heart in Exodus, as it is in God’s showing mercy and demonstrating hardening Romans 9. God’s actions and human responsibility go together in God’s super plan for the universe.

Therefore, I find Sproul quite wrong in his wanting to make Romans 9:16 to be ‘absolutely fatal to Arminianism’. Calvinism’s and Arminians’ concept of free will, election and predestination are described very differently, so the finger needs to be pointed to Sproul’s faulty understanding of the differences between Arminianism and Calvinism and making his judgement on a Calvinistic basis instead of reading Arminians on their own terms.

Therefore, there can be no reconciliation on the concepts of free will between Arminians and Calvinists while they maintain the positions as expounded above.

 

G. Conclusion

The conclusion is that none the twain shall meet. Calvinists will continue to believe in unconditional eternal security and Reformed/classical Arminians will continue to believe that it is possible for a person to commit apostasy for whom there is then no repentance possible to return to salvation.

For a biblical explanation of prevenient grace, see my articles,

clip_image002 Is prevenient grace still amazing grace?

clip_image002[1] The injustice of the God of Calvinism

clip_image002[2]Some Calvinistic antagonism towards Arminians

Other writings to confirm conditional security

I have written on this topic elsewhere. See:

clip_image004 Spencer Gear: Conversations with a Calvinist on apostasy

clip_image004[1] Spencer Gear: Once Saved, Always Saved or Once Saved, Lost Again?

clip_image004[2] Matthew Murphy: Practical Problems with OSAS

clip_image004[3] Spencer Gear: What does it mean to shipwreck your faith?

clip_image004[4] Spencer Gear: Is the Holy Spirit’s seal a guarantee of eternal security?

clip_image004[5]Matt O’Reilly: Eternally secure, provided that…

clip_image004[6] Spencer Gear: What is blasphemy against the Holy Spirit?

clip_image004[7] Spencer Gear: Does God want everyone to receive salvation?

clip_image004[8]Steve Witzki: The Inadequate Historical Precedent for ‘Once Saved, Always Saved

clip_image004[9] Spencer Gear: Does God’s grace make salvation available to all people?

clip_image004[10] Spencer Gear: Calvinists, free will and a better alternative

clip_image004[11] Spencer Gear: Is it possible or impossible to fall away from the Christian faith?

clip_image004[12] Steve Jones: Calvinism Critiqued by a Former Calvinist

clip_image004[13]Roy Ingle: Holding Firmly, I Am Held (An Arminian Approach to Eternal Security)

Works consulted

Arndt, W F & Gingrich, F W 1957. A Greek-English lexicon of the New Testament. Chicago: The University of Chicago Press (limited edition licensed to Zondervan Publishing House)

Edwards, J n d. Freedom of the will. Christian Classics Etherial Library (CCEL).Available at: http://www.ccel.org/ccel/edwards/will.html (Accessed 28 September 2013).

Horton, M S 2013. Evangelical Arminians: Option or oxymoron?[20] in Reformation online, September 28. Available at: http://www.reformationonline.com/arminians.htm (Accessed 28 September 2013).

Lenski, R C H 2001. Commentary on the New Testament: The interpretation of St. John’s Gospel. Peabody, Massachusetts: Hendrickson Publishers.[21]

Karlberg, M W 1996. Apostasy, in W A Elwell (ed), Baker’s evangelical dictionary of biblical theology. Available at BibleStudyTools.com, http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/apostasy.html (Accessed 8 July 2013).

Olson, R E 1999. The story of Christian theology: Twenty centuries of tradition and reform. Downers Grove, Illinois: InterVarsity Academic.

Olson, R E 2006. Arminian theology: Myths and realities. Downers Grove, Illinois: InterVarsity Academic.

Peterson, R A & Williams, M D 1992. Why I am not an Arminian. Downers Grove, Ill.: InterVarsity Press.

Riddlebarger, K 1992. Fire and water. Modern reformation, May/June, 1-8 (Archives of Modern reformation, Riddleblog). Available at: http://kimriddlebarger.squarespace.com/from-the-archives/fire%20and%20water.pdf (Accessed 29 September 2013).

Strobel, L 2000 The case for faith: A journalist investigates the toughest objections to Christianity. Grand Rapids, Michigan: Zondervan Publishing House.

Notes


[1] I was alerted to this citation by Olson (2006:79).

[2] Olson (2006:81) referred me to a portion of this citation, thus directing me to the original article.

[3] Terrence L Tiessen, Thoughts Theological, Is sanctification synergistic or monergistic? April 9, 2013, available at: http://thoughtstheological.com/is-sanctification-synergistic-or-monergistic/ (Accessed 29 September 2013).

[4] Christian Forums, Baptists, ‘Eternal security’, DeaconDean#73, available at: http://www.christianforums.com/t7775412-8/ (Accessed 28 September 2013).

[5] Danv8#74, ibid.

[6] DeaconDean#75, ibid.

[7] His post was at DeaconDean#73, ibid.

[8] OzSpen#79, ibid.

[9] OzSpen#93, ibid.

[10] iwbswiaihl #81 (emphasis in original), ibid.

[11] OzSpen#94, ibid.

[12] iwbswiaihl #96, ibid.

[13] OzSpen#98, ibid.

[14] I wrote the above 2 paragraphs as OzSpen#99, ibid.

[15] This means ‘the use of more words than are necessary to express an idea; redundancy’ (Dictionary.com, accessed 28 September 2013).

[16] Here the ESV footnote is, ‘Greek not of him who wills or runs’.

[17] The online Free Dictionary gives the meaning of coup de grace as, ‘a death blow, esp. one delivered mercifully to end suffering’ and ‘any finishing or decisive stroke’.

[18] Here Olson referred to Peterson & Williams 1992:136-161).

[19] At this point, Olson gave the footnote, ‘The classic Calvinist critique of libertarian free will is found in Jonathan Edward’s treatise “Freedom of the Will”’ (Olson 1986:76, n. 23). For this treatise, see Edwards (n d).

[20] This was originally published in Modern Reformation, 1 (3) May-June 1992, available at: http://www.modernreformation.org/default.php?page=articledisplay&var1=ArtRead&var2=776&var3=searchresults&var4=Search&var5=Evangelical_Arminians (Accessed 28 September 2013).

[21] This was originally published in 1943 by Lutheran Book Concern and assigned to Augsburg Publishing House in 1961.

 

Copyright © 2013 Spencer D. Gear. This document last updated at Date: 3 November 2015.

Blatant misrepresentation of Arminians by Calvinists

James Arminius 2.jpg

Jacob Arminius (courtesy Wikipedia)

By Spencer D Gear

If you want to read some of the theological misrepresentations of Arminianism, take a visit to the ‘Soteriology’ directory of Christian Forums on the Internet. It was here that I met jamantc whose icon told me that he was an ‘elected predestinarian’. My alarm bells began to ring because my experience on this forum was with Calvinists who tended to be dogmatic TULIP advocates and anti any other view. They especially detested the theology of Arminians like myself.

Jamantc wrote (take note of his misspelling of Abel):

Cain and Able (sic)

Two things I notice on all forums that debate Calvinism and Arminianism is that they resemble Cain and Able (sic). Like Arminianism Cain was a man of the world that held back from God because he seemed to think it was about himself and who God created man for his own glory and not God creating man for His Own glory. Able (sic) was like a Calvinist, He brought everything to God as a first offering, knowing that everything was about God and what God had done for him that he could never do on his own and lived a life that glorified God and made God the center and not himself. Cain destroyed Able (sic) from jealousy and if the Arminian could, he would wipe Calvinism from the face of the earth as well. Like Able (sic), Calvinist are hated for giving God all glory and taking the center off himself and knowing that he was created for God’s glory alone. I really do enjoy being hated for giving God all the glory for who I am and for all He has done for me that I couldn’t do myself. Me being hated for God sake tells me that I am not of the world as Cain (or the Arminian). If one hates me for giving God the glory for all I am and all I have, then their issue of hate is not with me, but with God Himself since He created me to give Him all the glory. A man centered gospel in not of God and glorifies only man and not God. Thank You Lord for making me who I am and one that takes no credit for that and give You all the glory as you don’t merely suggest, but as You command! The Arminian hating the Calvinist is like Cain hating Able (sic), his problem wasn’t with Able but with God for making Able (sic) glorify Him for who He is.[1]

A. How bad can a Calvinist distort Arminian theology?

My response was:[2]

Please, please learn to spell Abel. You have wrongly spelled his name 7 times in your post.

Here you have given a blatant misrepresentation of Arminianism by associating it with “A man centered gospel in not of God and glorifies only man and not God”. You have flamed Arminians to boot!

I as a Reformed/classical Arminian take the Fall into sin and its consequences very seriously. It is simply false to state that Arminianism is ‘a man-centred Gospel’. You don’t know Arminianism very well for you to misrepresent the Arminian Christian like this.

In his ‘Declaration of Sentiments’ that were delivered to the Dutch government state officials about a year before his death, Arminius made this declaration of human beings to make it VERY CLEAR that Arminianism is NOT a man-centred Gospel:

in his lapsed and sinful state, man is not capable, of and by himself, either to think, to will, or to do that which is really good; but it is necessary for him to be regenerated and renewed in his intellect, affections or will, and in all his powers, by God in Christ through the Holy Spirit, that he may be qualified rightly to understand, esteem, consider, will, and perform whatever is truly good. When he is made a partaker of this regeneration or renovation, I consider that, since he is delivered from sin, he is capable of thinking, willing and doing that which is good, but yet not without the continued aids of Divine Grace’ (Arminius, Works of Arminius, v 1, 3.6.3,The free will of man).

Could anything be clearer? Arminius believed in regeneration ‘by God in Christ through the Holy Spirit’. That is NOT a man-centred Gospel.

I asked him: ‘Would you please quit your misrepresentation of Arminians on Christian Forums?’

B. What others thought of the Calvinist’s false views

Others in this thread on the forum noted the disparaging comments towards Arminianism by this poster:

clip_image002 ‘A sad form of misinformed prejudice from someone supposed to be filled with the Spirit of Christ. And this response from one who is neither Cal nor Arm. But I must say such a misrepresentation always only comes from this side. OP’s intended to provoke from contentious spirits wanting to rekindle the 500 year old war they started. Sad, really sad, confess your sin to God, He will forgive you and cleanse you. So why do you hate them so while accusing them of being the ones who hate?… Do you have a persecution complex? I will pray for you’.[3]

clip_image002[1] ‘Well, I’m speechless. Anyone else?’[4]

clip_image002[2] ‘You shouldn’t be surprised if you get an indignant reaction to suggesting that God decided who would and who would not believe (and have eternal life) irrespective of God’s foreknowledge of men’s choices.
Your OP [original post] is unnecessarily inflammatory’.
[5]

clip_image002[3] ‘Forced analogy. No thanks’.[6]

clip_image002[4] ‘It is a rather glaring false analogy and fallacious association all rolled into one’.[7]

clip_image002[5] ‘Love one another….. nah, not today’.[8]

clip_image002[6] ‘I weep…truly….though if I were an Arminian I would be offended by this provocative misrepresentation of their view, but then they usually do not file complaints with the Mods so I will weep for Jam… praying for him since yesterday’.[9]

C. How Arminius promoted God-centred salvation

(Courtesy CCEL)

Let’s check out a few quotes from Arminius himself to refute the human-centred view of the Calvinist concerning Arminian salvation. I was alerted by these by a leading Arminian theologian, Roger E. Olson, in his chapter, ‘Myth 8: Arminianism is a human-centered theology’ (in Olson 2006:127-157). Olson’s sub-heading of the chapter is, ‘An optimistic anthropology is alien to true Arminianism, which is thoroughly God-centered. Arminian theology confesses human depravity, including bondage of the will’ (Olson 2006:137).

Let’s look at Arminius’ theology of salvation.

1. Salvation and grace

I ascribe to grace the commencement, the continuance and the consummation of all good, and to such an extent do I carry its influence, that a man, though already regenerate, can neither conceive, will, nor do any good at all, nor resist any evil temptation, without this preventing and exciting, this following and co-operating grace. From this statement it will clearly appear, that I by no means do injustice to grace, by attributing, as it is reported of me, too much to man’s free-will. For the whole controversy reduces itself to the solution of this question, “is the grace of God a certain irresistible force?” That is, the controversy does not relate to those actions or operations which may be ascribed to grace, (for I acknowledge and inculcate as many of these actions or operations as any man ever did,) but it relates solely to the mode of operation, whether it be irresistible or not. With respect to which, I believe, according to the scriptures, that many persons resist the Holy Spirit and reject the grace that is offered (Arminius n d, vol 1, 3.6.4, ‘The grace of God, emphasis added).

Arminius promoted support of the need for grace to free the will, but this grace from God is resistible. Therefore, Arminius most certainly was God-centred in his approach to the grace of God and salvation.

2. Grace to free the will

Free will is unable to begin or to perfect any true and spiritual good, without grace. That I may not be said, like Pelagius, to practice delusion with regard to the word “grace,” I mean by it that which is the grace of Christ and which belongs to regeneration. I affirm, therefore, that this grace is simply and absolutely necessary for the illumination of the mind, the due ordering of the affections, and the inclination of the will to that which is good. It is this grace which operates on the mind, the affections, and the will; which infuses good thoughts into the mind, inspires good desires into the actions, and bends the will to carry into execution good thoughts and good desires. This grace goes before, accompanies, and follows; it excites, assists, operates that we will, and co-operates lest we will in vain. It averts temptations, assists and grants succour in the midst of temptations, sustains man against the flesh, the world and Satan, and in this great contest grants to man the enjoyment of the victory. It raises up again those who are conquered and have fallen, establishes and supplies them with new strength, and renders them more cautious. This grace commences salvation, promotes it, and perfects and consummates it. I confess that the mind of a natural and carnal man is obscure and dark, that his affections are corrupt and inordinate, that his will is stubborn and disobedient, and that the man himself is dead in sins (Arminius n d, vol 2, 9.6, ‘Grace and free will).

The grace of Christ is needed to bring salvation according to Arminius, thus making Arminianism a God-centred theology. This grace from God commences salvation; promotes it; perfects it, and consummates it. Arminianism is God-centred theology but this grace from God is resistible.

3. Children of wrath unless liberated by Christ Jesus

All men “are by nature the children of wrath,” (Ephes. ii. 3,) obnoxious to condemnation, and to temporal as well as to eternal death; they are also devoid of that original righteousness and holiness. (Rom. v. 12, 18, 19.) With these evils they would remain oppressed forever, unless they were liberated by Christ Jesus; to whom be glory forever (Arminius n d, vol 1, 5.8, ‘The effects of this sin’).

All people are by nature children of wrath and cannot be liberated from such oppression unless they are liberated by Christ Jesus who is to be glorified forever. Arminianism again endorses a God-centred approach to liberation leading to salvation.

4. God’s preceding grace needed for salvation

Arminius maintained that ‘no man believes in Christ except he has been previously disposed and prepared, by preventing or preceding grace, to receive life eternal on that condition on which God wills to bestow it, according to the following passage of Scripture: “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” (John vii. 17.)’ (Arminius n d, vol 2 9.8.19, ‘On faith’).

So God wills preceding grace that leads to eternal salvation, thus confirming that Arminianism is God-centred theology.

Jamantc is not the only kind of person to misrepresent Arminianism in print, on the Internet, or elsewhere. Roger Olson demonstrated how well-known Calvinists have done this. He gives examples that ‘some Calvinist accusations against Arminian theology demonstrate a nearly complete lack of knowledge or understanding of classical Arminian literature’ (Olson 2006:137). He mentions:

  • Edwin H Palmer in Five points of Calvinism (1972:19, 27; in Olson 2006:137-138);
  • James Montgomery Boice in Whatever happened to the Gospel of grace (2001:167; in Olson 2006:138);
  • Michael Horton, ‘Evangelical Arminians,’ Modern Reformation 1 (1992:15-19; in Olson 2006:139);
  • W Robert Godfrey, ‘Who was Arminius?’ Modern Reformation 1 (1992:7, 24; in Olson 2006:139-140);
  • Richard A Muller, God, creation, and providence in the thought of Jacob Arminius (1991:234, 271; in Olson 2006:140);
  • Robert A Peterson and Michael D Williams, Why I am not an Arminian (2004:39, 115-117; in Olson 2006:141).

When these leading authors misrepresent the teachings of Arminius, what hope does a person have in a Christian forum on the Internet? However, it is a warning for me as a convinced Reformed Arminian that when I critique Calvinism, I need to be accurate in the Calvinistic theology I am criticising. These misrepresentations of Calvinists of the views of Arminius and Arminianism I have taken as a warning to the possibility of any one of us to not know the opposition’s point of view.

It is a serious sin to misrepresent another’s theology.

D. Conclusion

A person would have to be ignorant of Arminius’ writings or set out deliberately to misrepresent his works, for that person to conclude that Arminius promoted ‘a man centered gospel [that is] not of God and glorifies only man and not God’.

Therefore, jamantc was promoting a false representation of the Arminian view of salvation (a straw man logical fallacy). Roger Olson’s conclusion applies to jamantc as much as to any others who misrepresent Arminianism:

The only conclusion possible is that many Calvinist critics of Arminianism have wittingly or unwittingly borne false witness against Arminius and Arminians: they have distorted beyond recognition Arminian theology about humanity. Anyone who reads real, historical Arminian literature on this subject [whether Arminianism promotes human-centred theology] will be amazed at the discrepancies between what is widely said about Arminian doctrine and what Arminians have actually written about humanity (Olson 2006:141).

I highly recommend Roger Olson’s book (Olson 2006), as it sets out to correct the myths of Arminianism that are so often promoted in theological circles and provides the correct Arminian position (realities), quoted from primary Arminian sources – including Arminius himself.

Works consulted

Arminius, J n d Works of James Arminius (online), 3 vols. Christian Classics Ethereal Library. Available at: http://www.ccel.org/ccel/arminius/works1 (Accessed 22 December 2013).

Olson, R E 2006. Arminian theology: Myths and realities. Downers Grove, Illinois: IVP Academic.

Notes


[1] jamantc#1, Christian Forums, General Theology, Soteriology, ‘Cain and Able’, 21 December 2013. Available at: http://www.christianforums.com/t7794043/ (Accessed 22 December 2013).

[2] Ibid., OzSpen#11, available at: http://www.christianforums.com/t7794043-2/ (Accessed 22 December 2013).

[3] Ibid., pshun2003#2.

[4] Ibid., Ignatius21#3.

[5] Ibid., janxharris#4.

[6] Ibid., drstevej#5.

[7] Ibid., Tzaousios#6.

[8] Ibid., Sayre#8.

[9] Ibid., pshun2003#10.

 


Copyright © 2013 Spencer D. Gear. This document last updated at Date: 12 November 2015.

The disaster of easy believism

Full Trust

(courtesy ChristArt)

By Spencer D Gear

Can a person believe in Jesus once, then forget God, and be OK to enter God’s kingdom?

There’s a theology making it around the Internet and theological circles that is called Free Grace. This theology promotes the view that a person only needs to believe once and doesn’t have to continue to believe to receive salvation.

We see it in statements like these:

 

A. Free Grace theology

S Michael Houdmann explains:

Free Grace Theology is essentially a view of soteriology grown from more traditional Baptist roots. It was systematized by theologians such as Dr.’s Charles Ryrie and Zane Hodges in the 1980s, mainly as a response to its antithesis, Lordship Theology or Lordship Salvation, which has its roots in Reformed theology. Today, Free Grace is still going strong, supported by such Christian voices as Tony Evans, Erwin Lutzer, Bruce Wilkinson, Dallas Theological Seminary, and the Grace Evangelical Society.

The basic teaching of Free Grace Theology is that responding to the “call to believe” in Jesus Christ through faith alone is all that is necessary to receive eternal life. This basic, simple belief brings assurance of “entering” the kingdom of God. Then, if a person further responds to the “call to follow” Jesus, he becomes a disciple and undergoes sanctification. The follower of Christ has the opportunity to “inherit” the kingdom of God, which includes receiving particular rewards based on works accomplished for God on earth.

Free Grace theologians point to a number of passages to validate their distinction between having saving faith and following Christ, mainly from the Gospel of John and the Pauline Epistles. For instance, Jesus’ explanation to the woman at the well of how to receive salvation—that she simply ask Him for it (John 4:10)—is compared to Jesus’ words to the disciples a few minutes later—that they must “do the will of him who sent me” (John 4:34).

Other verses in John’s Gospel mention the act of belief as the sole requirement for salvation, including John 3:16 and John 5:24. And John 6:47 says, “The one who believes has eternal life.” The fact that works lead to rewards in heaven may be seen in passages such as Matthew 5:1–15; 1 Corinthians 3:11–15; and Hebrews 10:32–36, particularly verse 36, which reads, “For you have need of endurance, so that when you have done the will of God you may receive what is promised.”

Many Reformed theologians are appalled by the assertions of Free Grace theologians, accusing them of “easy believism” or even antinomianism. Antinomianism is the heretical belief that a Christian is under no law whatsoever, whether biblical or moral, and thus may do whatever he pleases. The fact of the matter is that Free Grace Theology can make it easier to arrive at antinomianism. However, Free Grace teaching is not antinomian per se. Free Grace theologians consider their position more biblical than Lordship Salvation, which they consider to be a works-based theology. According to Free Grace theologians, Lordship Salvation holds that saving faith includes inherently the “act” of accomplishing radical internal change leading to good works.

This leads to the Free Grace emphasis on assurance of salvation, again based on the basic promises in John’s Gospel, that belief is all that is necessary for salvation. To the Free Grace theologian, this is a simple, cut-and-dried issue—if you believe, you are saved. For the Lordship Salvation camp, assurance of salvation comes through the observation of change in the professing believer, i.e., that he is accomplishing good works. Each camp views the other as possibly leading to heresy.

Although Free Grace Theology and Lordship Salvation are terms that have developed only recently, they represent concerns that have been around since the beginning of the church. At the end of the day, there is no question about the basic salvation of those who hold either view—which is ironic, since their disagreement is about salvation! Both views are within the limits of orthodoxy. Still, this does not mean it’s an insignificant discussion. One’s beliefs in this matter can change his view of himself, God, and salvation a great deal (Houdmann 2013).

I met a fellow advocating this Free Grace view on a Christian Forum on the Internet. He wrote:

No, pisteuo [I believe] doesn’t encompass the idea of obedience. It has to to with believing, trusting. If you want to go the route of “committing”, fine. But it doens’t (sic) mean to commit your life to Christ, as LS [Lordship Salvation] teaches. It means to commit your soul to Christ for salvation, which is just another way to say “believe/trust” in Him.

In effect, we are trusting our souls to Him to save us.

Any reference to obedience follows salvation is commanded of all of God’s children. But one must become a child of God FIRST before any commands to obey are in play.

There is no works, deeds, etc that any unbeliever can do to be saved. Only by faith is one saved. Following that, one must obey to be blessed and rewarded.[1]

Middletown Bible Church, Middletown CT, has provided a summary of the views of free grace theology in the article, ‘The Teachings of Zane Hodges, Joseph Dillow, Robert Wilkin (The Grace Evangelical Society) and the extreme teachings of J. D. Faust’. This teaching includes these views:

Zane C. Hodges

Zane Hodges (Courtesy Grace Evangelical Society)

  1. What is the relationship between saving faith and good works? Hodges insists that good works are not the necessary outcome of saving faith.
  2. Can a true believer totally abandon Christ and the faith even to the point where he no longer believes in Christ and denies the facts of the gospel? Hodges insists that this is possible and even cites an example of this which will be discussed later in this paper.
  3. Can a person who habitually lives in sin [even as a homosexual or as an adulterer or as a drunkard or as a murderer] claim full assurance of salvation? Hodges insists that this is possible because, according to his view, assurance of salvation is based upon the promises of God and has nothing to do with how a person lives.  Hodges seems to teach that it is wrong to ever call into question the salvation of any person who professes faith in Christ, no matter how wickedly he may live.  He may live like a child of the devil, but as long as he claims to be a child of God, we should believe him.
  4. If a person truly has eternal life, will this life be evidenced in any way? Hodges insists that it is possible that there will be no evidence at all. In other words, a person can KNOW he is saved but he need not SHOW that he is saved.  Hodges teaches that the grace of God is able to save a person but it may or may not transform a person.
  5. Will all believers inherit the kingdom of God or only some? Hodges insists that all believers will enter the kingdom but the wicked believers (those believers who are drunkards, homosexuals, thieves, fornicators, covetous, etc.) will not inherit the kingdom.
  6. What did James mean when he said, “Faith without works is dead”? Hodges insists that James was teaching that a saved person can have a dead faith and have a life devoid of good works.
  7. What did John mean in his first epistle when he said, “We know that we have passed from death unto life because…” “By this we do know that we know Him…” etc.? Hodges insists that such verses are not to be taken as “tests of life” but should be understood as “tests of fellowship.” See also Dillow, p. 407. Both men teach that a true believer can habitually hate the brethren, disobey Christ’s commands, practice unrighteousness and continue in sin.

 

B. Believe in Jesus: That’s all you need to get there!

I responded:[2]

If we use John 3:16 as an example. It uses the present tense participle of pisteuw BUT it is followed by the Greek preposition, eis (into). According to Arndt & Gingrich’s Greek lexicon pisteuw means

believe (in), trust of relig. belief in a special sense, as faith in the Divinity that lays special emphasis on trust in his power and his nearness to help, in addition to being convinced that he exists and that his revelations or disclosures are true. In our lit. God and Christ are objects of this faith’ (Arndt & Gingrich 1957:666-667, emphasis in original).

So trust in Christ is the meaning of pisteuw, but the present tense is critical for understanding because the meaning of the Greek present tense in verbals is continuing action of belief/trust. It is not a once-off (which would have been aorist tense) belief/trust, but it is continuing belief. That’s why I find that perseverance of the saints is a more accurate description of this teaching than OSAS.
How would he respond to this kind of information?

Except what Jesus and Paul said, using the aorist tense for “believe”.
Luke 8:12 “lest you believe and be saved”
Acts 16:31 “believe on the Lord Jesus Christ and you will be saved”.
[3]

 

C. Present and perfect do the aorist gymnastics

hoi pros kairon pisteuousin (Lk 8:13)

pepisteukws (Acts 16:34)

My reply was:[4]

FlowerLuke 8:12
is hina me pistuesantes swthwsin (that they may not believe [and] be saved] You are correct that Pisteusantes is an aorist tense. It is also a passive, subjunctive participle. Aorist refers to punctiliar action, and this refers to the initial act of faith.

But we must go on to the next verse, Luke 8:13, which uses hoi pros kairon pisteuousin  [who for a time continue to believe] – pisteuousin is present tense, middle voice, indicative mood, i.e. continue to believe for themselves.

So the interpretation of Luke 8:12 cannot be made in isolation from the very next verse, Lk 8:13. Yes, there is an initial act of believing in 8:12, but they continue to believe (8:13) for a short time and then fall away.

Therefore, I cannot accept Luke 8:12 as an example of no need to continue to believe.

FlowerActs 16:31 states, ‘Believe in the Lord Jesus Christ and you will be saved’. It is true that ‘believe’ is pisteuson, a 2nd person singular, aorist, active imperative. It refers to the point action of something that happened.

But Acts 16:31 cannot be separated from Acts 16:34, ‘he had believed in God’. Here believed is pepisteukws (from pisteuw-). It is a perfect tense, active, participle. What’s the meaning of the perfect tense in Greek? ‘The perfect represents a present state resulting from a past action‘ (Wenham 1965:139, emphasis in original). So the application of Acts 16:34 to Acts 16:31 is that the believing in the past (16:31) continues the believing in the present (16:34).

Therefore, I do not see that Luke 8:12 and Acts 16:31 reach the exegesis that you are pressing because of the context that refutes such an aorist idea. For a person to be saved, he/she must have an initial act to believe, but he/she must continue to believe/trust in Christ (present or perfect tenses). The results from a past action are continuing in the present. That’s what these two verses teach in context.

  • The aorist tense indicates the beginning of the believing action (Lk 8:12), but in Lk 8:13, the present tense of ‘believe’ indicates the need to continue believing.
  • The aorist tense indicates the beginning of the command to believe (Acts 16:31), but Acts 16:34 has the perfect tense of ‘believe’ to demonstrate the need for continuing results.

Trust Jesus

ChristArt

D. Free grace opponents: Lordship salvation

Those who oppose the Free Grace view promote Lordship salvation. Phillip Simpson defines this view, which he supports:

Lordship salvation proponents teach that, when one receives Christ, he receives Him as both Savior and Lord. “That if you confess with your mouth the Lord Jesus and believe in your heart God raised Him from the dead, you will be saved” (Romans 10:9). “Whoever calls on the name of the Lord shall be saved” (Romans 10:13). In other words, implicit in the salvation process is an understanding, however rudimentary, that Christ is Lord and has the right to call the shots (Simpson 2006).

The author who drew the line in the sand was John MacArthur Jr, in challenging the free grace doctrine, with his 1988 book, The gospel according to Jesus (it is now in its revised edn 2008). The publisher’s description of the latest edition is:

The first edition of The Gospel According to Jesus won wide acclaim in confronting the ‘easy-believism’ that has characterized some aspects of evangelical Christianity. Over the past 50 years, a handful of books have become true classics, revered world-wide for their crystal-clear presentation of the Gospel and lauded for their contribution to the Christian faith. These extraordinary books are read, re-read, and discussed in churches, Bible study groups, and homes everywhere. John MacArthur’s The Gospel According to Jesus is one of those books. In The Gospel According to Jesus, MacArthur tackles the idea of ‘easy believism,’ challenging Christians to re-evaluate their commitment to Christ by examining their fruits. MacArthur asks, ‘What does it really mean to be saved?’ He urges readers to understand that their conversion was more than a mere point in time, that, by definition, it includes a lifetime of obediently walking with Jesus as Lord. This 20th anniversary edition of MacArthur’s provocative, Scripture-based book contains one new chapter and is further revised to provide Christians in the 21st century a fresh perspective on the intrinsic relationship between faith and works, clearly revealing Why Jesus is both Savior and Lord to all who believe (Zondervan.com 2009).

The Gospel According to Jesus: Revised & Updated Anniversary Edition - By: John MacArthur<br /><br /><br />

Courtesy Christianbook.com

What are the consequences of ‘easy believism’ or free grace theology?

  • A person can believe very little about Jesus, ask Him into his/her life and he/she has entrance into the kingdom of God.
  • Then a person can go ahead and do whatever he/she wants and still be saved. That’s why the title of the thread on Christian Forums has particular application: Free Grace Theology – The theology that allows devil worshippers into heaven’.
  • It means that many who made a ‘decision’ for Jesus as a child, teens or later and then turned away from Jesus, now gives them entrance into the kingdom of God. It’s a travesty of the true Gospel. See my summary, ‘The content of the Gospel … and some discipleship’. I can think of two people right now who made ‘decisions’ to follow Christ in their teens and are no longer serving God. Yet, under free grace theology, they are OK to enter God’s kingdom.
  • What does this do to the Gospel presentation when people make an easy decision for Jesus, it has no roots of continuing faith, and they depart from the faith?

E. Conclusion

There can be no initial salvation and then eternal bliss. There must be continuing salvation with present results for God to grant entry into the eternal kingdom of God. That’s what the Greek tenses teach.

The true believers are those who continue to believe in Jesus right up to their dying day. Perseverance of the saints is the biblical doctrine rather than the ‘once saved always saved’ potential façade.

In Aussie land, we say that you need to be fair dinkum for Jesus forever. I’m a dinkum Aussie Christian. No other kinds will enter God’s kingdom through Christ’s shed blood.

Fair dinkum = the truth

Koala native marsupial of Australia

Koala (courtesy www.imagesaustralia.com)

Works consulted

Arndt, W F & Gingrich, F W 1957. A Greek-English lexicon of the New Testament and other early Christian literature.[5] Chicago: The University of Chicago Press (limited edition licensed to Zondervan Publishing House).
Houdmann, S M 2013, What is free grace? What is Free Grace Theology? (online). GotQuestions?org. Available at:
http://www.gotquestions.org/free-grace.html (Accessed 21 December 2013).

MacArthur Jr., J 2008. The gospel according to Jesus: What is authentic faith? (rev edn). Grand Rapids, Michigan: Zondervan

Simpson, P L 2006. A Biblical Response to the Teachings of Zane Hodges, Joseph Dillow, and the Grace Evangelical Society (Called the “Free Grace” Movement) [online]. Available at: http://www.monergism.com/thethreshold/articles/onsite/freegrace.html (Accessed 21 December 2013).

Wenham, J W 1965. The elements of New Testament Greek. London / New York: Cambridge University Press.

Notes:

 [1] FreeGrace2#32, 21 December 2013, Christian Forums, General Theology, Soteriology, ‘Free Grace Theology – The theology that allows devil worshippers into heaven’ (online). Available at: http://www.christianforums.com/t7793916-4/ (Accessed 21 December 2013).

[2] Ibid., OzSpen#68, 21 December 2013. Available at: http://www.christianforums.com/t7793916-7/ (Accessed 21 December 2013).

[3] FreeGrace2#91, 21 December 2013. Available at: http://www.christianforums.com/t7793916-10/ (Accessed 21 December 2013).

[4] OzSpen#102, 21 December 2013. Available at: http://www.christianforums.com/t7793916-11/ (Accessed 21 December 2013).

[5] This is ‘a translation and adaptation of Walter Bauer’s Griechisch-Deutsches Wörtbuch zu den Schriften des Neuen Testaments und der übrigen urchristlichen Literatur’ (4th rev & augmented edn 1952) (Arndt & Gingrich 1957:iii).


Copyright © 2013 Spencer D. Gear. This document last updated at Date: 12 November 2015.

clip_image001

Unlimited atonement by Jesus

Sealed

(image courtesy ChristArt )

By Spencer D Gear

TULIP Calvinists promote belief in Limited Atonement. Did Jesus die for the sins of the whole world or did he die only for the sins of the elect – the church? To ask the question another way: ‘When Christ died on the cross, did he pay for the sins of the entire human race or only for the sins of those who he knew would ultimately be saved?’ (Grudem 1994:594).

Anglican Reformed theologian, J I Packer, gave this definition:

Definite redemption, sometimes called “particular redemption,” “effective atonement,” and “limited atonement,” is an historic Reformed doctrine about the intention of the triune God in the death of Jesus Christ. Without doubting the infinite worth of Christ’s sacrifice or the genuineness of God’s “whoever will” invitation to all who hear the gospel (Rev. 22:17), the doctrine states that the death of Christ actually put away the sins of all God’s elect and ensured that they would be brought to faith through regeneration and kept in faith for glory, and that this is what it was intended to achieve. From this definiteness and effectiveness follows its limitedness: Christ did not die in this efficacious sense for everyone. The proof of that, as Scripture and experience unite to teach us, is that not all are saved (Packer 1993:137; also available HERE)

Baptist Reformed theologian, Wayne Grudem, stated that

those whom God planned to save are the same people for whom Christ also came to die, and to those same people the Holy Spirit will certainly apply the benefits of Christ’s redemptive work, even awakening their faith (John 1:12; Phil. 1:29; cf. Eph. 2:2) and calling them to trust in him….

The term that is usually preferred is particular redemption, since this view holds  that Christ died for particular people (especially, those who would be saved and whom he came to redeem), that he foreknew each one of them individually (cf. Eph. 1:3-5) and had them individually in mind in his atoning work(Grudem 1994;595, 596).

Is limited atonement or particular redemption taught in Scripture? For a defence of that position, see J I Packer,Definite Redemption’; Packer 1994:137-139).

However, what do the Scriptures teach? We will find that unlimited atonement (Jesus died for the whole world) is taught by biblical Christianity. The following are representative passages in support of unlimited atonement:

Luke 19:10: “For the Son of Man came to seek and to save what was lost” (NIV)

John 1:29: “The next day John saw Jesus coming towards him and said, ‘Look, the Lamb of God, who takes away the sin of the world.'”

John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”

John Calvin’s commentary on John 3:16 states:

16. For God so loved the world. Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish….

That whosoever believeth on him may not perish. It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term World, which he formerly used; for though nothing will be found in the world that is worthy of the favor of God, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life (John Calvin, Commentary on John, vol 1, John 3:13-18, CCEL, emphasis added).

John 4:42: “They said to the woman, ‘We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.'”

Acts 2:21: “And everyone who calls on the name of the Lord will be saved.”

Romans 5:6: “You see, at just the right time, when we were still powerless, Christ died for the ungodly.”

2 Corinthians 5:14-15: “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.”

1 Timothy 2:3-4: “This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth.”

1 Timothy 2:5-6: “For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men – the testimony given in its proper time.”

1 Timothy 4:10: “We have put our hope in the living God, who is the Savior of all men, and especially of those who believe.”
Titus 2:11: “For the grace of God that brings salvation has appeared to all men.”

Hebrews 2:9: “But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.”

2 Peter 3:9: “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

1 John 2:2: “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” (Please note the contrast of ‘ours’ and ‘the whole world’.)

1 John 4:14: “And we have seen and testify that the Father has sent his Son to be the Savior of the world.”

I was helped with the listing of these Scriptures by Ron Rhodes’ excellent article in support of unlimited atonement.The Extent of the Atonement:Limited Atonement Versus Unlimited Atonement(Reasoning from the Scriptures Ministries). Another article in support of unlimited atonement is Robert P Lightner,The Death Christ Died: A Case for Unlimited Atonement’.

So the teaching on unlimited atonement is very biblical. Also, the founder of Calvinism, John Calvin, believed in it.

See my article: Does the Bible teach limited atonement or unlimited atonement by Christ?

Crucify

(image courtesy ChristArt)

Works consulted

Grudem, W 1994. Systematic theology. Leicester, England: Inter-Varsity Press / Grand Rapids, Michigan: Zondervan Publishing House.

Packer, J I 1993. Concise theology. Wheaton, Illinois: Tyndale House Publishers, Inc.

 


Copyright © 2013 Spencer D. Gear. This document last updated at Date: 12 November 2015.

Could you be conned by the condom message?

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By Spencer D Gear

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Warning

The information I provide below is not designed to replace the relationship between you, the patient and your primary health professional. If you have questions about the use of condoms and contraception, I urge you to speak with your doctor (in Australia they are called GPs – general practitioners).

The following details in this article are for your information and consideration only and do not constitute the practice of medicine. I encourage all people who read this to see a licensed medical practitioner if you have questions about sexuality, birth control, various methods of contraception, and all other medical factors relating to sexual intercourse.

However, I encourage you to seek out a GP whose world and life view is consistent with your own regarding sexual morality.

I do not take responsibility for any treatment, procedure, action or medical application that results from reading the information in this article. I urge you to speak with your primary health care provider before engaging in any form of self treatment regarding sexuality.

 THINGS THREATENING TEENS

clip_image005THE PREMARITAL SEX CHALLENGE

Suppose you were invited to join a parachute club for one year with 6 of your friends. If the pilot of the plane told you that one of the parachutes would fail that year, would you jump? You probably wouldn’t even get into the plane.

Suppose you are a cricketer (that gives away that I’m an Aussie). At the beginning of the season, the coach tells you that at least 3 out of the 22 young men on the two opposing teams would sustain fatal injuries during the year-long season. Would you sign the permission slip to play?

Young people today face many threats. They are under a lot of pressure – much more than when I was a teenager about 50 years ago. I want to expose one particular threat that I am deeply concerned about. I’m apprehensive about it because of the damage I have seen it do to so many of our youth—all with the permission and promotion of the government, and with the endorsement of the mass media. This concern I am talking about has a failure rate equivalent to the examples I gave of the parachutes: one-in-seven; 3 out of 22 in the two cricket teams.

A report from 2013 stated that

according to mainstream scientific sources, its efficacy has been grossly overstated by its promoters. After the use of just 10 condoms, the probability of at least one failure is 52%, according to the authoritative Contraceptive Technology and other sources.  22 major studies of more than 40,000 condoms used during heterosexual intercourse in five different countries have found that 4.6% of all the condoms broke and 2.5% of them partially or completely slipped off, for a total failure rate of 7.1%.  That means that about 1 in 14 condom uses results in failure.  Failure results in exposure to all the sexually-transmitted diseases that a partner has and may result in pregnancy. Even the highest-quality condoms used in the most effective manner possible by educated, monogamous, adult couples fail at a high rate under real-world conditions (Human Life International 2013).

One of the foci of this article is:

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I. CONNED BY THE CONDOM?

One of the greatest pressures for you today will come in this form.

clip_image009 IF IT’S NOT ON, IT’S NOT ON!

clip_image009[1] THAT FEELING DOESN’T STOP HIV: SAFE SEX DOES

What is this sex education message saying? If you don’t wear a condom, you will become pregnant. And, if you want to prevent getting sexually transmitted infections (STIs), use a condom.

Have you noticed that we rarely hear the term, ‘venereal disease’ today? When I was a youth, when we heard ‘venereal disease’ we knew it was picked up by being sexually promiscuous, sleeping around. But now, the trendy description is ‘sexually transmitted diseases’ (STD) or the more politically correct, ‘sexually transmitted infections’ (STI). Those don’t have the same negative stigma as ‘venereal disease’. Sexually transmitted diseases are those that ordinary people get—they just happen to be sexually transmitted.

If that’s not enough, we go ahead and give the initials, STI – that even further diminishes the impact. Our society, which promotes sleeping around, is just trying to make these diseases another public health issue, without relating them to anything moral.

As young people, you are bombarded with the message: ‘sex is great whenever you can get it, and that waiting for marriage is for fuddy-duddy’s—incredibly old fashioned’.

I’ve had it said to me by youth: all kinds of pressures are put on me to have sex, and no-one has given me any good reasons for saying ‘No’. That young people are saying, ‘Nobody has told me the many good reasons to say, ‘No’ to premarital sex’, is a tragedy.

One of your greatest threats is that you may be CONNED BY THE CONDOM message. This is one of my major concerns for youth. You are in danger of submitting to the propaganda that condom use will make ‘safe sex’ possible.

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A. DANGER IN THE MAKING

What the government and media don’t trumpet loudly is this:

1.     The ‘safe sex’ message is a disaster in the making. Condoms have been found to have a failure rate of at least 15.7%. I have yet to see this as a significant emphasis in government or media campaigns.

A 15.7% failure rate for condoms represents the percentage of married women using the condom as a contraceptive, who will become pregnant over the course of a year.

It seems that you also are not told clearly this additional information: It is possible to become pregnant once a month—a woman can conceive only one or two days per month. But we can only guess how high the failure rate for condoms must be in preventing disease, which can be transmitted 31 days of every month—365 days a year. Any sexually transmitted disease can be transmitted at any time during a sexual relationship with an infected person. (This statistic is from Planned Parenthood, USA. See Jones & Forrest 1989:103)

clip_image011 You also will not be told that the failure rate of condoms in the survey I have just mentioned was shockingly higher for certain groups of people: among young, unmarried, minority women the failure rate was over one-in-three (36.3%). Among unmarried Hispanic women in the US, it is as high as 44.5%–that’s approaching one-in-two condoms will fail. (Jones & Forrest 1989:105).

clip_image011[1] You will not be told condoms cannot be accurately tested for AIDS and other sexually transmitted diseases. So researchers have been studying surgical gloves made out of latex, the same material as condoms. They found ‘channels’ of 5 microns width penetrated the entire thickness of the glove. (Arnold, Whitman Jr., Fox & Cottier-Fox 1988:19)

clip_image011[2] The HIV virus measures 0.1 of a micron. (Dirruba 1987:1306)

In other words, the latex of condoms has channels through it that are 50 times wider than the HIV virus, which makes it a possibility that the virus could seep through the rubber (latex) of the condom.

You might be saying that those statistics from the late 1980s are out of date and condoms are now more reliable.

Let’s check in with William D. Gairdner, in his 2010 article, ‘Condomania’. He reported:

Governments, schools, and media have been united for three decades in a frenzied effort to protect us all from sexual diseases by telling us there is safety in latex. The condom will save us. Pleasure can be snatched from the jaws of disease, or perhaps death. Even Toronto’s Globe and Mail has on occasion deigned to lecture us about ‘safe-sex fatigue,’ boldly advising that ‘condoms are effective against sexually transmitted infection, including HIV.’
This week we learned that the condom is useless against Human Papillomavirus.
But what about HIV, the virus thought to be the cause of AIDS? It would seem utterly sensible to ask whether or not the latex condom will in fact do what we are told, and why it is that information so readily available is so late entering the public mind?
A few years ago I interviewed the then editor of Rubber Chemistry and Technology, Dr. C. Michael Roland of the U.S. Naval Research Laboratory in Washington D.C., about his research on ‘intrinsic flaws’ in latex rubber condoms and surgical gloves. What he told me was alarming, to say the least, and gives at least a partial answer to the question the Globe raised in its Sex-ed editorial: ‘Why, in spite of so much effort, does AIDS keep spreading?’ Roland said that what I am about to relate is ‘common knowledge among good scientists who have no political agenda’.
Electron microscopy reveals the HIV virus to be about O.1 microns in size (a micron is a millionth of a metre). It is 60 times smaller than a syphilis bacterium, and 450 times smaller than a single human sperm.
The standard U.S. government leakage test (ASTM) will detect water leakage through holes only as small as 10 to 12 microns (most condoms sold in Canada are made in the U.S.A., but I’ll mention the Canadian test below). Roland says in good tests based on these standards, 33% of all condoms tested allowed HIV-sized particles through, and that ‘spermicidal agents such as nonoxonol-9 may actually ease the passage’.
Roland’s first paper on this alarming subject (in Rubber World, 1993) shows electron microscopy photos of natural latex. You can see the natural holes, or intrinsic flaws, ‘inherent defects in natural rubber [ranging] between 5 and 70 microns’.
And it’s not as if governments don’t know. A study by Dr. R.F. Carey of the U.S. Centers for Disease Control reported in the same period that ‘leakage of HIV-sized particles through latex condoms [is] detectable for as many as 29 of 89 condoms tested’. These were brand new, pre-approved condoms. But Roland says a closer reading of Carey’s data actually yields a 78% HIV-leakage rate, and concludes: ‘That the CDC would promote condoms based on [this] study…suggests its agenda is concerned with something other than public health and welfare’. The federal government’s standard tests, he adds, ‘cannot detect flaws even 70 times larger than the AIDS virus’. Such tests are ‘blind to leakage volumes less than one microliter – yet this quantity of fluid from an AIDS-infected individual has been found to contain as many as 100,000 HIV particles’.
Condoms are not the solution to the tragedy of AIDS, he warns. ‘It is ludicrous to believe they allow one to safely engage in sexual relations with HIV carriers. Their promotion for that purpose is dangerous and irresponsible’. As one U.S. surgeon memorably put it, ‘The HIV virus can go through a condom like a bullet through a tennis net’.
It’s the same story with latex gloves. Gloves from four different manufacturers revealed ‘pits as large as 15 microns wide and 30 microns deep’. More relevant to HIV transmission, ‘5 micron-wide channels, penetrating the entire thickness were found in all the gloves’. He said the presence of such defects in latex ‘is well established’.
Perhaps that is why a review of major studies shows that while condom use may reduce ‘rates’ of infection, nevertheless the acknowledged HIV infection rate for couples using condoms is very high, ranging from 13 to 27%. Handing a student a condom to protect against AIDS is like giving him an overcoat to walk across a battlefield. Meanwhile, strict avoidance of sex with infected partners gives a 5,000-fold increase in protection.
For Canada, the story is the same. I investigated this in 1995 and have a letter on file from Health and Welfare Canada explaining that a standard test of condoms manufactured between 1987 and 1990, based on stringent tests of pressure, leakage, and volume (as in the U.S., there is no effort to examine micron-level leakage), revealed that an astonishing 40% of the condoms tested failed at least one of the tests. Tests in 1991 showed an ‘improved’ 28% rate. Why didn’t this hit the front page?

2.  The Bible is very clear that God’s purpose for you is to save your sexual relationship until marriage. Sexual purity before marriage and sexual fidelity in marriage are God’s plan. However, I ask you: based on the information I have just shared with you about condoms, do you think youth should be taught to abstain from sex until marriage?

No other approach to the epidemic of STDs will work. Abstain from sex before marriage and be faithful in marriage. That’s exactly what God designed for the maximum sexual joy of human beings. The ‘safe sex’ message you are getting from schools, universities, the government, the mass media, is a disaster in the making.

There is a word for people who rely on condoms as a method of birth control. We call them ‘parents.’

I believe it is criminal for me or anybody to tell you that that little latex device, called a condom, is ‘safe’. You are risking life-long pain and even death for a brief encounter of pleasure.

 

B. WHAT WOULD THE PROFESSIONALS SAY?

These figures are somewhat dated, but they are worthy of note. How do you respond to assessments by these professionals?

Dr. Harold Jaffe, chief of epidemiology at the National Centers for Disease Control [USA], said, ‘You just can’t tell people it’s all right to do whatever you want as long as you wear a condom. It (AIDS) is just too dangerous a disease to say that’.[1] Dr. Robert Renfield, chief of retro-viral research at the Walter Reed Army Institute [USA], has said, ‘Simply put, condoms fail. And condoms fail at a rate unacceptable for me as a physician to endorse them as a strategy to be promoted as meaningful AIDS protection’ (in Alexander 2013).

What do you think the professionals’ who advocate ‘safe sex’ would say about the information I have just shared with you, if they were sitting in on my teaching today? Would they call me a scare-monger who is undermining what the government is doing to prevent the spread of AIDS? Would they say I am out of touch?

I had been counselling for 34 years when I retired in 2011, the last 17 years as a full-time counsellor and counselling manager (I have a master’s degree in counselling psychology and doctoral studies in the same field). I am not a theorist. I deal with real people with real diseases. I am seeing the sad consequences of people who thought they could get away with the ‘safe sex’ message and are living with the highly infectious, appallingly painful blisters of genital herpes.

I will not go into what gonorrhoea, syphilis, chlamydia (pelvic inflammatory disease), HIV, and other sexually transmitted infections (STIs) can do. Dr. Patrick Dixon says: ‘Sleeping around has always been unhealthy, now it is becoming suicidal’ (Dixon 1987:29).

What would the ‘professionals’ say about my warning? I’ll give just one example. Dr. Theresa Crenshaw, past president of the American Association of Sex Education, Counsellors and Therapists, and a member of the national AIDS Commission, had first-hand experience with the ‘professionals’. She says this:

On June 19, 1987, I gave a lecture on AIDS to 800 sexologists at the World Congress of Sexologie in Heidelberg. Most of them recommended condoms to their clients and students. I asked them if they had available the partner of their dreams, and knew that person carried the virus, would they have sex, depending on a condom for protection? No one raised their hand. After a long delay, one timid hand surfaced from the back of the room. I told them that it was irresponsible to give advice to others that they would not follow themselves. The point is, putting a mere balloon between the healthy body and the deadly disease is not safe (Crenshaw 1987, in Antonio n d, emphasis added).[2]

[Dixon, 1987, alerted me to many of the above statistics and information that he obtained from ‘Condom Roulette’ (n.d.)]

‘There is only one way to protect ourselves from the deadly [sexual] diseases that lie in wait. It is abstinence before marriage, then marriage and mutual fidelity for life to an uninfected partner. Anything less is potentially suicidal’ and definitely against God’s purpose for your sexual expression’ (Focus on the Family 1992:7).  See also,

(1) ‘Dobson Addresses Condom Effectiveness;

(2) Results from the year 2000 of ‘Scientific Evidence on Condom Effectiveness for Sexually Transmitted Disease (STD) Prevention’.

Let’s come to the year 2013 and the information provided by Columbia Health of Columbia University, New York City, about the risks associated with condom use:

During a year of typical condom use, between 10 and 15 out of 100 sexually active women will become pregnant. During a year of perfect condom use, that number drops to between 2 and 3 out of 100 sexually active women becoming pregnant. Just for the record, 21 percent (typical use) and 5 percent (perfect use) of women who use the female condom experience an unintended pregnancy within the first year of use.

Here’s the difference between perfect use and typical use. Perfect use means using a condom during intercourse consistently and correctly every single time, and reflects the effectiveness of condoms themselves. Typical use gets at the reality that people may use condoms incorrectly or may not use them every single time they have sex. That is, the ‘typical use’ condom effectiveness rates you see include the possibility of human error or omission. It follows that typical use condom effectiveness would be lower than perfect use – if someone uses a condom 90 percent of the times they have sexual intercourse there is a higher chance of pregnancy than if they use a condom 100 percent of the time.

As long as we’re on the subject of effectiveness, it s hould be noted that condoms are also highly effective in preventing transmission of HIV and a number of other STIs (sexually transmitted infections). Studies done on heterosexual sero-discordant couples — where one partner is HIV-positive and the other HIV-negative — show that HIV was transmitted in zero to two percent of couples who correctly and consistently used male condoms for both vaginal and anal sex. With typical use, the HIV transmission rate increased to between 10 and 15 percent. While condoms can also reduce the risk of other STIs, but their exact effectiveness is harder to determine (Columbia Health 2013).

Perhaps you’re saying, ‘That is not realistic today. It won’t work. Kids will not put it into practice’.

Some will. Some won’t. But it is still the only answer, and I must warn you of the bad consequences of the ‘safe sex’ message. If I knew my teenager was going to have intercourse, I would not recommend the use of a condom because it gives five dangerous messages. They are:

1. You can achieve ‘safe sex’. From what I’ve said so far, it should be evident that that is not possible.

2. It tells you that everybody is doing it – that’s not so.

3. It says that responsible adults expect you to do it. I never want to give any teenager that information. If I promote the so-called ‘safe sex’ message, it is encouraging you to do what is dangerous and what God does not want you to do.

4. If I tell you to use a condom, it gives you the message that it’s a good thing. I hope I’ve shown you that it is not, and terribly dangerous.

5. The fifth danger of recommending condoms is that it breeds promiscuity – sleeping around with anybody.

They are five destructive messages I NEVER want to convey to any young people. ‘Safe sex’ sounds so good, but it is pregnant with a dangerous message.

 

C.     CRY FOUL: ‘THAT INFORMATION IS OUTDATED’.

1. The story hasn’t changed

I can hear the objections: ‘That’s outdated information.  Get with it!  Be current!’  Before you get over enthused, we need to ask and answer this question: Has the story changed in recent years or is the message as destructive as it was back in the 1980s-90s? Westside Pregnancy Clinic, Los Angeles (2009) provided these details:

6pointGold-smallThe male condom as a birth control method, ‘If used consistently and correctly every single time, the male condom is 98% effective at preventing pregnancy. However, during typical use, condoms are around 85% effective at preventing pregnancy’. ‘The female condom is 79-95% effective at preventing pregnancy’.

Although some of the following statistics are somewhat dated, they do provide a pattern of condom failure rates and other issues (where possible, updated statistics were added):

6pointGold-small For persons under the age of 18 who have used condoms for at least a year, condoms were found to fail 18.4 percent of the time. [MD Hayward and J Yogi, ‘Contraceptive Failure Rate in the US: Estimates from the 1982 National Survey of Family Growth’, Family Perspectives, Vol 18, No. 5, Sept/Oct 1986:204.]

6pointGold-small Among sexually active teenage girls aged 12 to 18, 30% contracted an STI over a six month period, including condom users. [LM Dinerman et al, Archives of Pediatrics and Adolescent Med, 149(9):967-72, Sept. 1995.]

6pointGold-small For unmarried minorities, the condom failure rate is 36.3 percent, and for unmarried Hispanics, the failure rate is as high as 44.5 percent. [Jones and Forrest, 1989:105.]

6pointGold-small Among married couples where one partner was HIV-positive, 17 percent of the uninfected spouses contracted the disease, despite the use of condoms. [Contraceptive Technology, Hatcher et al 1990:173.] That is a rate greater than one in six. Statistically speaking, the uninfected partners would have been better off playing Russian Roulette. More recent research in Australia has indicated that

the most frequently reported routes of HIV exposure were male to male sex (71%) and heterosexual contact (18%), and the population rate of diagnoses have increased in both categories. Among the cases reported as heterosexually acquired (n = 2199), 33% were in people born in a high-prevalence country and 19% in those with partners from a high-prevalence country. Late presentation was most frequent in heterosexually acquired infections in persons who had a partner from a high-prevalence country: 32% compared with 20% overall (Guy et al 2008:91).

6pointGold-smallOnly 7 percent of HIV positive persons voluntarily notify their sexual partners. [New England Journal of Medicine, Jan 9, 1992.] More recent UK research in 2008 is more encouraging:

London-based Mortimer Market Centre’s audit showed HIV partner notification was not documented for 15% of newly diagnosed patients.[3] In another, separate study a case note review of 145 HIV positive pregnant women revealed 18% had no record of partner notification discussion with a healthcare worker.[4]

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Courtesy HealthCentral

HealthCentral reported in 2013 that:

If a condom is used regularly and correctly, it should prevent pregnancy 97% of the time, and prevent the spread of most STIs. The actual effectiveness among users, however, is only 80 – 90%. This is due to:

3d-red-star-small Break in condom due to manufacturing problems (rare)

3d-red-star-small Failure to use a condom during each act of intercourse

3d-red-star-small Occasional tear of a condom during intercourse

3d-red-star-small Semen spilling from a condom during withdrawal

3d-red-star-small Waiting too long to put a condom on the penis (penis comes into contact with vagina before condom is on) (HealthCentral 2013).

For an update on research, see: Renewing HIV Prevention: Solutions for Today’s Challenges, Centers for Disease Control and Prevention (U.S.). This is from the Jon Cohen AIDS Research Collection.

2. Update on Condoms & Sexually Transmitted Infections (STIs)

clip_image013Clamydia

  a.    Are condoms a safe protection against STIs?

Latex or polyurethane (plastic) condoms are useful in helping to prevent certain diseases, such as HIV and gonorrhea. However, they are less effective protecting against herpes, trichomoniasis, and chlamydia. Condoms provide almost no protection against HPV, the cause of genital warts and cervical cancer’ (Contracept.org 2013).

b. In particular, are condoms a safe way to prevent contracting HIV & AIDS?

clip_image014 HIV

‘Condoms will reduce your chance of infection, compared to having sex without any form of protection. Nonetheless, one in three AIDS victims will contract the disease from an infected partner despite 100% use of condoms. One study found that among married couples where one partner was HIV-positive, 17% of the uninfected spouses contracted the disease, despite the use of condoms. The best way to prevent AIDS is abstinence. [More about HIV/AIDS.]’ (Contracept.org 2013).

The European Commission has a different view:

Brussels 20 November 2003

Questions have arisen recently over whether the HIV virus can or cannot pass through pores in latex condoms. EU research projects provide extensive proof that this is not the case: if properly used, condoms are safe. Over the last 15 years, the Commission has supported about a dozen research initiatives in this field across Europe, as well as in Asia and Africa, the areas most affected by the AIDS pandemic. EU projects focused on condoms’ potential porosity and quality standards, and included surveys of infection transmission in couples and prostitutes. Scientific evidence shows that condoms are the only effective protection against HIV/AIDS. HIV/AIDS kills over 3 million people every year, and the fight against this virus relies mostly on protective measures, including condoms….

ll the studies concluded that the male condom was an effective way of preventing the transmission of HIV, with an efficacy close to 100% when the condom is used appropriately (European Commission Research, ‘HIV/AIDS: European Research provides clear proof that HIV virus cannot pass through condoms’, 2003).

c. Testing condoms in Europe

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Red condom

‘In Europe, about 2.5 million condoms are bought daily. Until recently, no standard European test for holes existed. Manufacturers and testing laboratories in different countries used different tests, leading to questionable safety of condoms being traded across borders. National testing laboratories from seven European countries, an AIDS charity and a condom manufacturer decided to see which of five tests is best. After extensive testing of nearly 200,000 condoms, they found two accurate and reliable tests which are now included in the European standard for testing condoms for holes’ (‘Comparing condom tests’, 2002).

In a test of condoms over a 30-month project, the partners went through about 180,000 condoms. The results concluded that ‘the two test methods in the European standard are in fact the best ones to use’. These are:

(1) ‘Here, a condom is filled with water and rolled on absorbent paper. If the tester finds any wet patches on the paper, the condom is faulty. This test has been used in the UK and in Scandinavia’.

(2) It is ‘used in France and Germany, is known as the European electric test. This involves filling the condom with a salt solution that can carry an electric current. The tester dips the filled condom into a bath of salt solution and measures the electrical resistance. If the condom has a hole, the resistance is low as the current is not halted by the insulating condom material. A perfect ‘hole-free’ condom, on the other hand, will show a high resistance as the current cannot be carried through the condom’.

What were the conclusions?

‘The extensive testing and results confirmed that the two test methods in the European standard are in fact the best ones to use. They are the most effective and reliable….

This thorough study of the standard tests gives condom manufacturers and testing laboratories more confidence. They know that the tests actually give reliable results. Likewise, the public can be certain that the condoms they are buying are safe to use. Good health is obviously the first priority but the result also has important economic consequences for the industry with the European market of about 900 million condoms being worth 467 million ECU in 1994’ (‘Comparing condom tests’, 2002).[5]

d.  A challenge to the ‘holes in condoms’ data

The United States Centers for Disease Control and Prevention concluded in 1992 that:

‘While holes large enough for HIV to pass through have been found in natural membrane condoms, latex condoms do not allow the HIV to pass through the condom unless the condom has been damaged or torn. Used properly, latex condoms are effective in reducing the risk of HIV infection’ (Centers for Disease Control and Prevention, 1992). [as of 6 May 2007, see http://www.righto.com/theories/condoms1.html]

See this 1994 article, ‘Can HIV pass through the pores in latex condoms?’ This article by Cecil Adams[6] states:

In short, regardless of who’s right about latex, you’d be foolish to make condoms your only defense against infection. Abstinence or, more realistically, avoidance of high-risk sex partners are far more effective strategies. (If you’re a gay male and thus in a high-risk group to start with, at least stay away from IV drug users.) On the other hand, condoms do offer substantial protection, and if you insist on having sex with a high-risk partner, they’re a lot better than no protection at all.

 

II. REASONS FOR SAYING ‘NO’ TO PREMARITAL SEX

clip_image018’True Love Waits

Our society does not want to give you the message: Say, ‘No’, to premarital sex. Of course, that would be imposing their views on you if they promoted abstinence–and that would be moralistic–that’s what they would say. However, what do you think the ‘safe sex’ message is? Just that! Imposing the view that sex with anybody is okay, as long as the male wears a condom.

I am indebted to Josh McDowell & Dick Day for helping me to understand the many good reasons why you should say ‘No’ to premarital sex.Their two books are outstanding: Why Wait? (McDowell & Day, 1987) and How to Help Your Child Say ‘NO’ to Sexual Pressure (McDowell, 1987).

Before I share with you these reasons to abstain from sex until marriage, I must begin by focussing on God’s reasons for the instructions about sex:

A. God’s reasons for the instructions about sex.

We must begin by understanding the character of God.

  • He is not a killjoy wanting to ruin your fun,
  • He didn’t make us to enjoy sex and then frustrate us,
  • God made and designed us,
  • He knows everything–he is all-knowing,
  • He loves us so much he sent his Son to die for us. He always has our best interests in mind.
  • Only god knows what is best for us,
  • Everything he requires of us is meant only for our best good.

Deuteronomy 10:13, ‘Observe the Lord’s commands and decrees that I am giving you today for your own good’.

Those last four words are critical: for your own good. All of God’s commands to us, all of his requirements for us are not to break us and kill our joy, but they are for our own good. How come? Because he created us, knows what is best for us, and gives us instructions that are for lasting joy and satisfaction.

Psalm 84:11, ‘For the Lord God is a sun and shield; the Lord bestows favor and honor; no good thing does he withhold from those whose walk is blameless.

James 1:17, ‘Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows’.

God knows and wants the best for us. He knows how your total being works–body, mind and spirit. God knows how human relationships function most fully and joyfully. So when he says that sex belongs in marriage, he is not restricting your fun. He’s showing us the way to enjoy it best. God is not trying to stop us from having a wonderful sex life. He is giving us the positive instruction to have the most wonderful sex life possible.

I have found many Christians ignorant of this perspective. I was ignorant of it for many years and it destroyed my approach to sex in my teens.

If you look on God’s commands–you shall not commit adultery; you will flee sexual immorality, etc. If you view these commands as negative and designed to frustrate your enjoyment, you will miss what God wants for your sexual enjoyment. Remember, these negatives are given for positive reasons.

When my children were young, I warned them: do not touch a hot stove. That was very negative and it looked like I might have been stopping them from having fun. But it is really a positive command. If my Paul had burned himself, it would prevent him from enjoying life for a while.

That’s how it is with God: Whenever he gives a command, there are at least two positive reasons behind it:

(1). He’s trying to protect us from some harm, and

(2). He’s trying to provide something good for us.

Suppose that a hurdler trained hard and sacrificially for four years to prepare for the Olympics. But when he showed up for the race in Barcelona, he found that there were no lanes marked to keep the runners from crashing into each other. What if the hurdles were scattered all over the track and there was no finish line to show the end of the race?

The race would be a dangerous chaos, with runners bumping into each other, cutting one another with their spikes, tripping over each other and the hurdles, and running around in confusion as they figured out how and where the race was to end.

That Olympic race needs to be set up and managed by somebody who knows what he is doing. In the same way, we need someone–the Lord–who knows what he is doing and how this life is to be lived. We need someone to set the boundaries for us. Fortunately, God has done this even before we asked–the instructions are in his Word–the Bible.

Now to some more reasons why you should wait until marriage for the sexual relationship. These are solid reasons why you should say ‘No’ to premarital sex. There are four major areas: physical, spiritual, emotional and relational.

B. Physical reasons

God wants:

1. To protect us from addiction to premarital sex.

Sex is an extremely pleasurable activity–God made it that way. But you can get hooked on it. Illicit sex can become a real addiction causing all kinds of grief and our loving Lord wants to protect us from that.

2. God wants to protect you from the way premarital sex can damage the view you have of yourself.

Premarital sex puts you on a performance basis. That brings insecurity into any relationship. You will become anxious about how you are performing. You know that as soon as your ability to pleasure the other person diminishes, your relationship is in deep trouble.

Debora Phillips, author of Sexual Confidence and the director of the Princeton Center for Behaviour Therapy wrote:

Due to the instant sex of the sexual revolution, people perform rather than make love . Many women can’t achieve a sense of intimacy, and their anxiety about how well they perform blocks their chances for honest arousal.

Without genuine involvement, they haven’t much chance of courtship, romance or love. They’re left feeling cheated and burned out (in McDowell, 1987:129).

There’s another physical reason to wait until marriage. We’ve spent a good amount of time on it:

3. God wants to protect you from the threat of sexually transmitted diseases.

In one sexual encounter it is possible to pick up as many as five separate diseases.

If you have sex outside marriage you are at risk. As one researcher put it: ‘Unless you’re monogamous (married to one person) for a lifetime, with a monogamous partner, you’re at risk. And the more partners you have, the greater the risk’ (McDowell 1987:129).

A fourth physical reason to wait:

4. God wants to protect you from unwanted pregnancy and abortion.

To protect you from the physical reasons it involves, God says: don’t engage in premarital sex. On the positive side, God wants to provide you with the full beauty of sexual oneness in marriage. You will experience the beauty of sex most fully in the security, love and commitment of marriage.

The Lord want you to enter marriage free from the scars of your past life. God knows that the only way for you to experience maximum sex is in marriage. There are many good reasons to wait.

Let’s look at:

C. The spiritual reasons to say ‘NO’ to premarital sex.

1.    First, to protect you from sinning against your own body and losing respect for yourself and your body.

I Corinthians 6:18, ‘Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body’.

When you engage in premarital sex, there is often a deep loss of respect for your own body and for the body of your partner.

2. God wants to protect you from his righteous judgment.

Hebrews 13:4, ‘Marriage should be honoured by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral’.

In I Thess. 4:3-8, God says he will judge sexual immorality. God is holy and will judge those who break his commands.

King David’s sin with Bathsheba (2 Sam. 11-12) is a perfect example of this. Out of adultery a child was born, and in judgment God took the son’s life. It was a painful judgment for David.

Remember this: the Lord doesn’t always judge immediately, but it is always sure. Stay pure for God. God doesn’t want you to suffer at the hands of his justice.

There’s a third spiritual reason:

3.     God want s to protect you from anything that will tend to break fellowship with him.

There is guilt associated with premarital sex. God is uncomfortable to be around, so you withdraw from your relationship with God.

4.     A final spiritual reason to wait: God wants to protect you from being a poor witness to non-Christians because of your sinful sexual activity.

Christian values are different from the world’s. There should be a noticeable difference in our lifestyles. If the Christian young person is sexually active, how will that attract the unsaved to Christ? What will make them see that their lives need to be changed, if you are into illicit sex?

If you abstain from sex now, it is because God wants you to experience greater intimacy later–in marriage. But God is also calling you before marriage to greater intimacy with Himself.

There are emotional reasons why you should say ‘No’ to premarital sex:

D. Emotional reasons to wait

Premarital sex can cause you great emotional stress. God wants to protect you from this. Perhaps the greatest problem is:

1. Guilt

This comes from knowing you have violated God’s standards. As one young person put it: ‘One of the worst feelings many sexually active people experience is to get up the next morning and realise the person lying next to you is a total stranger. This robs you of the ability to experience the honesty of an intimate relationship. Then there are the flashbacks from past sexual encounters’.

Guilt is real. God doesn’t want your minds and consciences plagued by that kind of guilt.

Another emotional reason to wait is:

2. God wants to protect you from misleading feelings.

Young people who get involved sexually often confuse sex and love. When you confuse sex and love, you will confuse the concepts of giving and taking. Real love always gives and seeks the best interests of the person you love. But in premarital sex, each person is taking for his/her own selfish reasons. The confusion is this: taking can sometimes look like giving.

The third emotional reason:

3. God wants to protect you from the way premarital sex can create in you negative feelings about sex.

  • emotions of guilt,
  • resentment over being used,
  • fear of getting caught,
  • an unwanted pregnancy,
  • catching a sexually transmitted disease.

As one young woman put it, ‘I feel physically used and therefore undesirable. My past mistakes are evident on my body. Who would ever want to marry me? Can I ever freely give my body to a man? Would another man even want my body? Can I have children? Do I have some undetected STD? The past never goes away’ (McDowell 1987:134)

Immoral sex can make the sexual experience seem dirty and tainted to a young person, causing not only hurt feelings now, but tremendous difficulty later in the sexual part of marriage.

4. God wants to protect you from the difficulty of breaking off a bad relationship when sex is involved.

Sex either does one of two things to a dating relationship. It either ends a good relationship, or it sustains a bad relationship. The bonding that takes place through sexual intercourse, or even heavy petting, causes a person to look unrealistically on the relationship.

It may cause you to . . .

  • see the relationship deeper than it really is,
  • think you know the other person better than you do.

On the positive side, if you wait for marriage, it . . .

  • allows maturity to develop,
  • allows self-control, character and the ability to focus on the relationship to grow.
  • waiting also shows love for your future mate.
  • When you say ‘NO’ you are saying: ‘I value the feelings and respect of my future mate more than the pleasure of the moment’.

E. Relational reasons to wait

1. God wants to protect you from a breakdown in communication.

Spending time in sex takes away from the time that could be spent in getting to know each other more.

2. Sex makes a good courtship difficult because, in addition to reducing communication, it usually comes to dominate a premarital relationship.

So, in the time when the man and woman should be getting to know each other well and developing the social, intellectual and emotional aspects of the relationship, that process is cut short by the lack of communication and focus on the physical.

3. God wants to protect you from the comparison of past sexual partners.

This always plagues those who engage in premarital sex. In my 34 years of counselling youth, relationships, marriages and families, I have never met a person who has been able to forget former lovers entirely. This plagues them in marriage. Even in the marriage bed, they may be comparing the spouse with a previous partner. This is wrong in and of itself, but it also is cheating your spouse.

The other side of the coin is that if a person knows his or her spouse was sexually active before marriage, he or she also knows comparisons are also going on in the spouse’s mind.

This is unhealthy for marriage. God wants to protect you from it.

Take a read about how the ‘AIDS/HIV rate was slashed in Uganda after 10 years of True Love Waits. Further:

July 29 1994 – True Love Waits National Display at DC ’94, Washington, D.C., with 210,000 cards displayed on the National Mall between the Capitol and the Washington Monument; 25,000 youth attend rally.

On the same day, students conduct a parade and rally in Kampala, Uganda, launching True Love Waits efforts in HIV/AIDS plagued Africa; IMB missionary Sharon Pumpelly initiates a close partnership with Uganda’s first lady Janet Museveni that sets in motion the most effective True Love Waits efforts resulting in a reduction of the HIV/AIDS infection rate from 30 percent in 1993 to 6 percent in 2006 (A History of True Love Waits, LifeWay Christian Resources 2013).

 

III. CONCLUSION

There are many valid reasons for you to say ‘NO’ to premarital sex. God really is acting in love when He commands that sex be enjoyed with in the bonds of marriage.

This is a message of prevention for those who are virgins. God loves you and wants to protect you from entering into the damaging consequences of illicit sex.

On the other hand, I know there may be some reading this for whom this message is too late – you have lost your virginity, you are loaded down with guilt, you know what I have been saying is true. What can you do?

This is exactly what I had to do. Run to the cross. You cannot undo what you have done, but you can be forgiven. God will lay down all charges against you if you repent and ask his forgiveness. The biblical message for all Christians who sin is I John 1:9, ‘If we confess our sin, he is faithful and just and will forgive us our sins and purify us from all unrighteousness’.

You can be forgiven today. If the Lord has convicted you about sexual sin in your life, respond to him today. But let me remind you of the Scriptures, ‘You have heard that it was said, ‘Do not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his own heart’ (Matthew 5:27-28).

Ladies, if you have lusted after a man or had impure sexual thoughts about him, you have sinned against God and need to seek God’s forgiveness and cleansing.

Gentlemen, if you have lusted after a woman, you have committed adultery or sexual immorality in your heart and need to seek God’s forgiveness.

Do it today. Come and seek God, ask for his forgiveness, and he is sure to cleanse every sin (1 John 1:9).

It is wise to have somebody to whom you will be accountable so that he (for males) or she (for females) can ask you at any time for absolutely honest answers to these questions: ‘Have you been tempted to engage in sex outside of marriage this last week/month?’ and ‘Have you committed acts of sexual immorality this last week/month for which you need to seek God’s forgiveness?’

Works consulted

Alexander, R 2013. High school sex ed indoctrination reaching dangerous levels (online). Townhall.com, 9 December. Available at: http://townhall.com/columnists/rachelalexander/2013/12/09/high-school-sex-ed-indoctrination-reaching-dangerous-levels-n1759689/page/full (Accessed 15 December 2013).

Antonio, G n d. Article from AIDS Rage & Reality (online).[7] Available at: http://crl.i8.com/Eternity/Aidsinfo.html (Accessed 14 December 2013).

Antonio, G 1993. AIDS: Rage & reality: Why silence is deadly. Dallas: Anchor Books.

Arnold, S G; Whitman Jr., J E; Fox, C H & Cottier-Fox, M H 1988. Latex gloves not enough to exclude viruses, Nature 335, September 1.

Comparing condom tests (online) 2002. European Commission, Research – Europa. Available at: http://ec.europa.eu/research/success/en/med/0309e.html (Accessed 14 December 2013).

Centers for Disease Control and Prevention 1992. HIV/AIDS Prevention Training Bulletin (online), July 1. Available at: http://www.safersex.org/condoms/work/ss6.4.html (Accessed 3 June 2002).

Columbia Health 2013. Go Ask Alice: An explanation of condom failure rates (online). Columbia University in the City of New York, 11 April. Available at: http://goaskalice.columbia.edu/explanation-condom-failure-rates (Accessed 15 December 2013).

Condom roulette n d. In Focus, Family Research Council, 700 Thirteenth St., NW, Suite 500, Washington, DC, 20005.

Crenshaw, T 1987. From remarks made at the National Conference on HIV, Washington DC, November 15-18, 1987 (available in Antonio n d).

Dew, D 1995. Condom ‘safe sex’ theory full of holes. Available at: http://dianedew.com/condom.htm (Accessed 26 May 2002) – based on an article written for The Covington News, March 16, 1995.

Dirruba, N E 1987, The condom barrier, American Journal of Nursing, October, 1306-1309.

Dixon, P 1987. The truth about AIDS. Eastbourne: Kingsway Publications.

Dobson, J 1992. Focus on the Family newsletter, February 13.

Focus on the Family 1992. In defense of a little virginity: A message from Focus on the Family (online). Spring Hope Enterprises, July 30, 7. Available at: http://she.stparchive.com/Archive/SHE/SHE07301992P07.php (Accessed 14 December 2013).

Green, E C 2003. Rethinking AIDS prevention: Learning from successes in developing countries. Westport, CT: Praeger Publishers. Part of the publication is available free online as a Google Book HERE.

Gruson, L 1987. Condoms: Experts fear false sense of security. The New York Times, 18 August, Section C, p. 1. [This was cited in Green (2003:327).]

Guy, R J; McDonald A M; Bartlett, M J; Murray, J C; Giele, C M; Davey, T M; Appuhamy, R D; Knibbs, P; Coleman, D; Hellard, M E, Grulich, A E & Kaldor, J M 2008. Characteristics of HIV diagnoses in Australia, 1993–2006. Sexual Health (online) 5(2) 91–96, 2 June. Abstract CSIRO Publishing. Available at: http://www.publish.csiro.au/?paper=SH07070 (Accessed 19 December 23013).

HealthCentral 2013. Condoms (online). Remedy health media. Available at: http://www.healthcentral.com/genital-herpes/prevention-8800-108_1.html (Accessed 14 December 2013).

HIV partner notification: a missed opportunity? 2012. NAT: Transforming the UK’s response to HIV, 1-32. Available at: http://www.nat.org.uk/media/Files/Publications/May-2012-HIV-Partner-Notification.pdf (Accessed 17 December 2013).

Human Life International 2013. Condoms: Little-known scientific facts (online). Available at: http://www.hli.org/resources/condoms-little-known-scientific-facts/ (Accessed 15 December 2013).

Jones, E F and Forrest, J D 1989. Contraceptive failure in the United States: Revised estimates from the 1982 National Survey of Family Growth, Planned Parenthood, USA: Family Planning Perspectives, Vol. 21 No. 3, May/June.

McDowell, J 1987. How to help your child say ‘NO’ to sexual pressure. Milton Keynes, England: Word Publishing.

McDowell, J & Day, D 1987. Why wait? What you need to know about the teen sexuality crisis. San Bernardino, CA: Here’s Life Publishers.

Westside Pregnancy Clinic 2009. Contraception (online). 11500 W Olympic Blvd #570 Los Angeles, CA 90064. Available at: http://www.wpclinic.org/sexual-health/contraception/ (Accessed 17 December 2013).

Copyright (c) 2013 Spencer D. Gear. This document is free content. You can redistribute it and/or modify it under the terms of the OpenContent License (OPL) version 1.0, or (at your option) any later version. This document last updated at 19 December 2013.

Notes:


[1] This was cited in Gruson (1987:1).

[2] Some of these details are in Antonio (1993:271).

[3] Mortimer Market Centre 2010. How to improve partner notification in HIV prevention (unpublished) [HIV partner notification 2012:28, n. 43].

[4] Forbes K, Lomax N, Cunningham R et al (2008): ‘Partner notification in pregnant women with HIV: findings from three inner city clinics’, HIV Medicine , vol. 9 (HIV partner notification 2012:28, n. 44).

[5] This page is no longer being updated.

[6] At the time of writing this article, Cecil Adams was a syndicated columnist for 30 newspapers across Canada and the USA, writing the weekly column, ‘The Straight Dope’. Available at: http://www.straightdope.com/pages/faq/cecil (Accessed 17 December 2013). For a list of newspapers carrying ‘The Straight Dope’, see: http://www.straightdope.com/pages/newspapers (Accessed 17 December 2013).

[7] AIDS Rage & Reality gives a reference to Angonio (1993).

 

Copyright (c)  2013 Spencer D. Gear.  This document last updated at Date: 14 October 2015.

What’s the good of Christianity? Atheistic shock!

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(photo courtesy Wikipedia)

By Spencer D Gear

Could you imagine such a militant atheist as Richard Dawkins ever making a positive comment about Christianity? I was shocked, stunned, surprised and encouraged by a quote in the UK newspaper, The Times (2 April 2010), by Dawkins:

‘Richard Dawkins, author of The God Delusion, said in The Times: “There are no Christians, as far as I know, blowing up buildings. I am not aware of any Christian suicide bombers. I am not aware of any major Christian denomination that believes the penalty for apostasy is death. I have mixed feelings about the decline of Christianity, in so far as Christianity might be a bulwark against something worse”’.[1]

Imagine that! Christianity is a fortification and protection against something worse – Islam. And that from a leading opponent of Christianity – Richard Dawkins.

The day of miracles is not over!!

Richard W on Christian Fellowship Forum provided this response (#2) to me:

I wonder if other atheists are being critical of him and his nostalgia for European Christendom. After doing all he could to promote the demise of that Christendom he now seems rather wimpy in looking back on Christendom with almost a longing. Britain is not like it was a generation ago when he made a name for himself writing ‘The Selfish Gene’. It is now a nation where more Muslims worship on Friday than members of the state religion bother to show up on Sunday. His regret is somewhat natural, but I’m thinking it’s a late realization that the Christian faith he rails against is the best protector of civilization he could ever have hoped for.

This is the same Dawkins that wanted to arrest ‘that leering old villain in a frock‘, the pope, just weeks ago. Pope Benedict said that a nation that turns away from God entirely has nothing preventing it from treating people as disposable means to an end. The Dawkins was offended by that, seeing it as a reference to atheism. But now it looks like the Dawkins is coming to understand that comment in actuality as he contemplates Britain without a major Christian influence falling into jihad and terrorism and death for unbelievers in Islam. He’s finally seeing that Christendom actually gave him the space to dissent, and that space will disappear in a few years. Dawkins needs Christendom. No Christendom means no Dawkins, at least not a public dissenting Dawkins.

He can plot and rail against the pope and there is no fatwa against him for doing so. Why? Because Christians don’t do fatwas. No police will bring him to jail for blasphemy.  He can burn Bibles all day long as long as the environmentalists don’t complain. He will not be beaten. His house will not be burned. He can sleep in on Sunday morning. But he knows he dare not burn a Koran or criticize an Imam though. He knows his children, or his students if he has no children, will be forced into Islam or dhimmitude (sic) if they don’t escape Europe entirely first. He is an insulting boor that is just beginning to see his fate. May he continue to shake the sleep from his eyes. Or maybe we should just pray that the scales fall from his eyes.

I was never convinced by ‘The Selfish Gene’ and he has never appeared to me to be anything but a pseudoscientist with a penchant for getting himself recognised as someone important.

A Christian leader to whom I sent some of the above information responded:

For some time I have been thinking about many politicians and other society leaders in the West who are looking down on Christianity and trying to belittle the Christian Church. I was asking myself questions: “Don’t they see the value and the difference between what Christian faith is and does for people and the society and what Islam is about?”, “How can’t they see that Islam, which some of them give credence to, cannot be compared in value and benefit as Christianity?” So finally, it needs someone like Richard Dawkins, a militant atheist, to point this out to those who refuse to see.

Let us hope that many will wake up and face the truth. Richard Dawkins himself is not beyond the reach of God’s grace. Let us hope he will come to know Christ as his Lord and Saviour.

Thank you, brother, for your perceptive analysis of God’s ability to reach even the most depraved and resistant.

 

Vishal Magalwadi: What good is Christianity?

Magalwadi visited my home country of Australia in 2013 on the theme, ‘What good is Christianity?’ sponsored by Family Voice Australia. I heard Magalwadi when he visited Rothwell Qld. Steve Austin of 612 ABC Brisbane (radio) interviewed Magalwadi on the theme, ‘Is the Bible responsible for the success of some nations?’ (the audio interview is available at that link).

vishalbwVishal Magalwadi (from his official website: Revelation Movement).

Vishal Mangalwadi was born and raised in India, studied philosophy in secular universities and Hindu ashrams. Then after studying at the Christian community, Swiss L’Abri, ‘he returned to India to serve the rural poor through several creative projects. This frontline engagement with oppression and corruption sent him to jail, helped prevent the revival of widow-burning, and led to politically organizing peasants and lower-caste “untouchables”’ (Mangalwadi 2001:back cover).

That was it that changed his worldview to want to do something about the corruption in his Hindu society? That change did not come from his Hindu worldview. From where did it come? Here is his statement about ‘a vision of national resurrection’ in any country, but his application comes from the USA:

The Bible prepared colonial Americans for liberty because it taught the truth of God’s redemptive intervention in history. God liberated a bunch of Hebrew slaves and transformed them into a mighty nation. The Old Testament describes the struggle of twelve tribes to become one nation. Glorious reigns of David and Solomon were followed by political tyranny that inflamed latent tribalism and split the nation.

The Israelites’ rejection of God led to their apparent rejection by God. He punished their intellectual, moral, religious, and political corruption by destroying both nations – Israel and Judah. On August 14, 586 VC, God destroyed his own temple and Jerusalem, sending his chosen people into exile in Babylon. Many Jews thought that their sun had finally set. They saw no hope for their nation’s resurrection. The prophet Jeremiah lamented:

‘How lonely sits the city that was full of people! How like a widow has she become, she who was great among the nations! She who was a princess among the provinces has become a slave’ (Lamentations 1:1 ESV).

The tribes that lost their faith in their Scriptures also lost their hope and disappeared from the canvas of history. Those that kept their faith alive became the model for the present state of Israel. After destroying Jerusalem, Nebuchadnezzar took the prophet Ezekiel to Babylon as a captive. Ezekiel’s people were like the fish in our opening parable. They believed that their nation was dead and they were like dry bones with no future. Ezekiel, however, sought God and internalized the divine scroll [Ezekiel 2:9 – 3:3]. In a dramatic vision, God then asked Ezekiel:

‘“Son of man, can these bones live?”… Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off.’ 12 Therefore prophesy, and say to them, Thus says the Lord God: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. 13 And you shall know that I am the Lord, when I open your graves, and raise you from your graves, O my people. 14 And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the Lord; I have spoken, and I will do it, declares the Lord”’ [Ezek 27:3, 11-14].

The fulfilment of Ezekiel’s prophecy and Israel’s great awakening and began when the Persian emperor Cyrus conquered Babylon and came face to face with Daniel’s knowledge of God, nationalism, and obedience of faith[2]…. Against the king’s own feelings Daniel was thrown into the lion’s den. His miraculous deliverance resulted in the king issuing his revolutionary proclamation in 538 BC:

‘Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up’ [2 Chron 36:23].

This began the fulfilment of Isaiah’s prophecy:

‘Your sun will never set again, and your moon will wane no more; the Lord will be your everlasting light, and your days of sorrow will end. Then all your people will be righteous and they will possess the land for ever (Isaiah 60:20-21 NIV) (Magalwadi 2011:387-389).

What is the application to any culture? Magalwadi’s asks and then answers:

What happens to a culture that is clueless about what is true, good, and just? Pilate answered that question when he declared: ‘I have the power to crucify you or set you free.’ When we believe truth is unknowable, we rob it of any authority. What is left is brute power wielding arbitrary force. Whether a person or an ethnic minority is guilty or innocent becomes irrelevant. His or her right to life depends exclusively on the whims or whoever has power. Any nation that refuses to live under truth contemns itself to live under sinful man….

Rome’s collapse meant Europe lost its soul – the source of its civilizational authority – and descended into the ‘Dark Ages.’ The Bible was the power that revived Europe. Europeans became so enthralled with God’s Word that they rejected their sacred myths to hear God’s Word, study it, internalize it, speak it, and promote it to build the modern world. Will it relapse into a new dark age or humble itself before the Word of the Almighty God? (Magalwadi 2011:392, 401).

For an interview with Magalwadi, see: ‘Truth and Transformation’ (interview by Warwick Marsh).

9781595553225

(image courtesy of Thomas Nelson)

 

 

 

 

 

 

 

I’d recommend a read of Vishal Mangalwadi 2011, The book that made your world: How the Bible created the soul of Western civilization (Nashville: Thomas Nelson). Why? Here is a man who was born and bred in the East, brought up under Hinduism, and then converted to Christ. He knows the story from both sides of the fence. And he comes down in support of Christianity.

Your word is a lamp to my feet and a light to my path’ (Psalm 119:105 ESV).

Notes:


[1] This quote by Dawkins is also in Ruth Gledhill, London, ‘Christians losing faith amid abuse scandal’, The Australian, April 03, 2010. Available at: http://www.theaustralian.com.au/news/world/christians-losing-faith-amid-abuse-scandal/story-e6frg6so-1225849033470 (Accessed 19 December 2013).

[2] This is discussed in the Appendix, ‘The Bible: Is it a fax from heaven?’ (Mangalwadi 2011:390-403.
Copyright © 2013 Spencer D. Gear. This document last updated at Date: 14 August 2016.

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